Writings of Gregory the Great. Epistles of Saint Gregory

Selected Epistles, of

Gregory the Great, Bishop of Rome

Translated, with Introduction, Notes, and Indices, by the
Rev. James Barmby, D.D.,
Vicar of Northallerton, Yorkshire

Published in 1886 by Philip Schaff,
New York: Christian Literature Publishing Co.

Register of the Epistles of Saint Gregory the Great.

Book V.

Epistle II.

To Felix, Bishop, and Cyriacus, Abbot [1575] .

Gregory to Felix, &c.

The tenor of the report submitted to you sufficiently explains the
complaint of the religious lady Theodosia, in which we have found on
reading it many heads of accusation, not befitting priestly
gentleness, against our brother and fellow-bishop Januarius; so much
so that, after the foundation by her of a monastery for servants of
God, all that pertains to avarice, turbulence, and wrong is said to
have been exhibited at the time of the very dedication of the
oratory. Wherefore, if the case is as we find in her aforesaid
representation, and if you are aware that anything at all unbecoming
has been committed besides, we exhort you that, all wrongs having
first been redressed, you press upon Musicus, the abbot of the
monastery of Agilitanus [1576] , that he lose no time in giving the
greatest attention to his monks whom he had began to settle there, to
the end that, this venerable place being with the Lord's help set in
order by you in a decent and regular manner, neither may we be
disturbed by the frequent complaints of the aforesaid religious lady
that her good desires are not fulfilled, nor may it be to the
detriment of your soul that so pious a design should languish, as we
do not believe it will, through any neglect of yours.

Footnotes

[1575] They had been sent by Gregory into Sardinia with the special
purpose of promoting the conversion of the natives, which had been
neglected by the bishops and clergy of the island. See V. 41, and IV.
23, note 8.
[1576] Apparently the designation of the monastery which had been now
at length founded by Theodosia in execution of her late husband's
will. See above, IV. 8, 15. In IV. 15, Gregory had acceded to her
desire in view of certain difficulties in carrying out her husband's
intention, to found a nunnery in a house of her own at Cagliari. But
it seems that a monastery of monks had in the end been founded.

Epistle IV.

To Constantius, Bishop.

Gregory to Constantius, Bishop of Mediolanum (Milan).

If licence to be restored to their rank be granted to the lapsed, the
force of ecclesiastical discipline is undoubtedly broken, while in the
hope of restoration each person fears not to give way to his evil
inclinations. Your Fraternity, for instance, has consulted us as to
whether Amandinus, ex-presbyter and ex-abbot, who was deposed by your
predecessor for fault requiring it, should be called back to his rank;
which thing is not allowable; and we decree that it cannot on any
account be done. Yet, if it should be the case that his manner of
life deserves it, seeing that he has been deprived altogether of his
sacred office, assign him a place in a monastery, as you may see fit,
before other monks. Above all things, then, take care that no one's
supplication persuade you in any way to restore the lapsed to their
sacred orders, lest such punishment should be supposed not to be
definitely ordained for them, but only a temporary expedient.

As to Vitalianus the ex-presbyter, about whom you write that he should
be strictly guarded, we will cause him to be sent into Sicily, that,
being deprived of all hope of departure thence, he may then at least
constrain himself to penitential bewailing. Jobinus also, of Portus
Veneris, once deacon and abbot, we have decreed to be deprived of his
office, and written that another should be ordained in his place. In
like manner also we decree that the three subdeacons, whom your
Fraternity has notified to us as having lapsed, shall ever cease from
and stand deprived of their office, and that nothing beyond lay
communion be allowed them. Further, we have adjudged the ex-presbyter
Saturninus to give security that he will not ever presume to approach
the ministry of his sacred order. And we desire him to remain, with
deprivation of his sacred order, in the same island in which he was,
permitting him to have and exercise care and solicitude with respect
to monasteries; for we believe that, his lapse having made him more
wary, he will now the more carefully keep guard over those who are
committed to him.

Further, concerning John, notary of your church, the charity wherewith
we love you and have long loved you warns us to write, lest you should
order anything with regard to him while you are still provoked by his
fault. Guarding, then, against this, enquire fully by all means in
your power into the possessions of your church; by which means neither
may you offend God, nor may he be able to find a ground for accusing
you before men. For we write, not as defending John or commending him
personally without reason, but lest your soul should be in any way
burdened with sin under the incitement of anger. Whence it is
needful, as we have before said, that you should by no means neglect
to enquire, in the fear of God, with a full investigation into the
possessions of your church.

Furthermore, the epistle of your most dear Fraternity has caused us to
wonder much with respect to the person of Fortunatus [1577] . But
either that letter was not dictated by you, or certainly, if it is
yours, we by no means recognize in it our brother the lord
Constantius. For you ought to have paid, and still ought to pay,
attention to the fact that it is in behalf of your reputation that we
write. For, when he asserts that he suffers wrong among you, and has
been unable to procure the guardian's (defensoris) aid, what else does
he intimate but ill-will on your part? Wherefore, that neither this
affair may dim your reputation in some quarters nor damage possibly
ensue in any way with good cause to your church, you ought to send
hither a person instructed by you, that the nature of the case may be
examined, and the matter terminated, without ill-will on your part.
And for this reason especially, that if, after his complaint, sentence
should be pronounced among yourselves in your favour, he will be
believed to have been defeated, not reasonably, but by power alone.
But we, out of the charity wherewith we are bound to you, desist not
from admonishing you to do what will be for your good repute, knowing
that, though this exhortation saddens you for the time, it will
afterwards cause you joy, when the animosity of contention has passed
away. In the month of September, Indiction 13. (In Vatic. The month
of December, Indict. 13.)

Footnotes

[1577] See IV. 39.

Epistle V.

To Dominicus, Bishop.

Gregory to Dominicus, Bishop of Carthage.

Prosper your delegate (responsalis), the bearer of these presents, has
been with us, and after other expressions of your charity handed us
your second letters with an allegation of the imperial commands, and a
paper giving an account of the synod that has been held among you
[1578] . Having read all, we rejoiced for your pastoral zeal, and
that our most pious lords had given no ear to the calumnies of venal
persons brought against you on the plea of religion; but especially
that your Fraternity has so taken pains to preserve the African
province as in no wise to neglect to restrain with priestly fervour
the devious sects of heretics; concerning the quieting of whom we
remember having laid down the law so fully, even before consulting the
letters of your Charity, that we do not believe that anything needs to
be said again in reply to you about them. Although, however, this is
so, and though we desire all heretics to be repressed always with
vigour and reason by catholic priests, yet, on looking thoroughly into
what has been done among you, we are in fact apprehensive lest offence
should thereby be caused (which thing may the Lord avert) to the
primates of other councils. For at the conclusion of your acts you
have promulged a sentence, in which, while ordering the searching out
of those heretics, you have brought in that those who neglect the duty
are to be punished by forfeiture of their possessions and dignities.
It is therefore best, most dear brother, that, in dealing with matters
outside ourselves that require correction, charity among ourselves
should first be preserved, and that we should be subject in mind (as I
judge to be peculiarly proper to your Gravity) even to persons below
us in dignity. For you will then more advantageously meet the errors
of heretics with your whole united powers when, as befits your
priesthood, you study to keep ecclesiastical concord among yourselves.

Footnotes

[1578] This had been a synod held at Carthage for the suppression of
the Donatists. Cf. I. 74, note 8. Gregory, while fully approving, as
he shows elsewhere, of strict enforcement of the imperial laws against
them, expresses fear in this epistle lest the council lately held
might have gone too far, so as to endanger the unity of the African
Church, in exceeding the decrees of synods that had been held
elsewhere, and especially in ordering severe measures against bishops
or others who might be remiss in the work of suppressing heresy.

Epistle VIII.

To Cyprian, Deacon.

Gregory to Cyprian, deacon and rector of the patrimony of Sicily.

Concerning the Manicheans who are on our possessions I have frequently
admonished thy Love to press them with the utmost diligence, and
recall them to the Catholic faith. If, then, the time requires it,
make enquiries in person, or, if other business does not allow this,
through others. Further, it has come to my ears that there are
Hebrews on our possessions who will not by any means be converted to
God. But it seems to me that thou shouldest send letters through all
our possessions on which these Hebrews are known to be, promising them
particularly from me that whosoever of them shall have been converted
to our true Lord God Jesus Christ shall have the burdens of his
holding lightened. And this I wish to have done in such sort that, if
one has a payment to make of one solidus, a third should be remitted
him; if of three or four, that one solidus should be remitted; if of
any more, the remission should still be made in the same proportion,
or at any rate according as thy Love sees fit, so that one who is
converted may have some relief of his burden, and the Church may not
be put to heavy expense. Nor shall we do this unprofitably, if by
lightening the burdens of their payments we bring them to the grace of
Christ, since, though they themselves came with little faith, yet
those who may be born of them will now be baptized with more faith:
thus we gain either them or their children. And whatever amount of
payment we let them off for the sake of Christ is nothing serious.
Furthermore, some time ago, when John the deacon came, thy Love wrote
something to me, the whole of which I read at the time, but let many
days intervene before replying; and then, after such delay, replied to
all particulars as I recollected them. But now I think that one point
escaped my memory, and suspect that I gave no reply about it. For
thou hadst written that loans were being advanced to peasants
(rusticis) through certain undertakers for their debt [1579] , lest in
borrowing from others they should be burdened either by exactions or
by the prices of things [1580] . This particular was to me most
acceptable; and, if indeed I have already written about it, observe
what I wrote. But if, as I suspect, I gave in my reply no definite
direction on the subject, thou must not hesitate to advance money for
the advantage of the peasants, since the ecclesiastical property will
not thus be wasted, and out of it the peasants will derive advantage.
And, if there are other things which thou considerest to be
advantageous, thou must carry them out without any hesitation.

Footnotes

[1579] Per manus quorundam debiti conductorum. If the word
debiti(absent from some mss.) is read here, the meaning may be that
certain persons, called debiti conductores, undertook the recovery of
the arrears of the rustici, and that through them easy loans were
advanced to such as were unable to pay at the proper time. Cf. I. 44,
p. 89. For the ordinary meaning of conductores (without debiti), in
connexion with the Church estates, see I. 44, p, 89, note 5.

[1580] Aut in angariis aut in rerum pretio. The word angaria is
applicable to any kind of vexatious exaction, either in the way of
forced labour or in other ways. "Per angarias intelliguntur
vexationes et injuriæ quælibet." Du Cange. It may be used here for
exorbitant interest on loans obtained from usurers. As to rerum
pretio, cf. I. 44, p. 89, about burdatio, and note 2.

Epistle XI.

To John, Bishop.

Gregory to John, Bishop of Ravenna.

I find that your Fraternity is greatly distressed on account of being
forbidden by the censure of reason to wear the pallium in litanies.
But through the most excellent Patrician, and through the most eminent
Prefect, and through other noble men of your city, you have urgently
requested to have this allowed you. Now we, having made careful
enquiry of Adeodatus, some time thy Fraternity's deacon, have
ascertained that it was never the custom of thy predecessors to use
the pallium during litanies, except at the solemnities of the blessed
John the Baptist, the blessed Apostle Peter, and the blessed martyr
Apollinaris. But we were by no means bound to believe him, since many
of our delegates have often been at your Fraternity's city, who
declare that they never saw anything of the kind. And in this matter
credence is rather to be given to many than to one, who is attesting
something in behalf of his own Church. But, since we do not wish your
Fraternity to be distressed, or the petition of our sons to be of no
avail with us, we concede the use of the pallium, until we shall gain
some more accurate knowledge, on the days of the Nativity of the
Blessed John the Baptist, of the blessed Apostle Peter, and the
blessed martyr Apollinaris, and on the day of the celebration of your
ordination. But in the sacristy, according to former custom, after
the sons of the Church have been received and dismissed, your
Fraternity may put on the pallium, and so proceed to the solemnization
of mass, arrogating to yourself nothing more in the daring of rash
presumption; lest, while something is snatched at out of order in
exterior habiliment, what might have been done in due order be
neglected. Given in the month of October; Indiction 13.

Epistle XV.

To John, Bishop.

Gregory to John, Bishop of Ravenna.

In the first place this makes me sad; that thy Fraternity writes to me
with a double heart, exhibiting one sort of blandishment in letters,
but another sort with the tongue in secular intercourse. In the next
place, it grieves me that my brother John even to this day retains on
his tongue those gibes which notaries while still boys are wont to
indulge in. He speaks bitingly, and seems to delight in such
pleasantry. He flatters his friends in their presence, and maligns
them in their absence. Thirdly, it is to me grievous and altogether
execrable, that he imputes shameful crimes to his servants [1581] ,
whatever the hour may be, calling them "effeminate;" and, what is
still more grievous, this is done openly. Then there is this in
addition that there is no discipline for keeping guard over the life
of the clergy, but that he exhibits himself only as their lord. The
last thing, but first in importance as evidence of elation, is about
his use of the pallium outside the church, which is a thing he never
presumed to do in the times of my predecessors, and what none of his
predecessors ever presumed to do, as our delegates testify (except it
might be when relics were deposited, though with regard to relics one
person only could be found to say that it was so); yet this in my
days, in contempt of me, with extreme audacity, he not only did, but
even made a habit of doing.

From all these things I find that the dignity of the Episcopacy is
with him all in outside show, not in his mind. And indeed I return
thanks to Almighty God that at the time when this came to my
knowledge, which had never reached the ears of my predecessors, the
Lombards were posted between me and the city of Ravenna. For
perchance I had it in my mind to shew to men how severe I can be
[1582] .

Lest, however, thou shouldest suppose that I wish thy church to be
depressed or lessened in dignity, remember where the deacon of Ravenna
used to stand in solemnization of mass at Rome, and enquire where he
stands now; and thou wilt recognize the fact that I desire to honour
the church of Ravenna. But that any one whatever should snatch at
anything out of pride, this I cannot tolerate.

Nevertheless I have already written on this matter to our deacon at
Constantinople, that he should enquire of all who have under them even
thirty or forty bishops. And if there is anywhere this custom of
their walking in litanies wearing the pallium, God forbid that through
me the dignity of the church of Ravenna should seem to be in any way
lessened.

Reflect, therefore, dearest brother, on all that I have said above:
think of the day of thy call: consider what account thou wilt render
of the burden of episcopacy. Amend those manners of a notary. See
what becomes a bishop in tongue and in deed. Be entirely sincere to
thy brethren. Do not speak one thing, and have another in thy heart.
Do not desire to seem more than thou art, that so thou mayest be able
to be more than thou seemest. Believe me, when I came to my present
position, I had such consideration and charity towards thee that, if
thou hadst wished to keep hold of this my charity, thou still wouldest
not have ever found such a brother as myself, or one so sincerely
loving thee, or so concurring with thee in all devotion: but when I
came to know of thy words and thy manners, I confess I started back.
I beseech thee, then, by Almighty God, amend all that I have spoken
of, and especially the vice of duplicity. Allow me to love thee; and
for the present and the future life it may be of advantage to thee to
be loved of thy brethren. Reply, however, to all this, not by words,
but by behaviour.

Footnotes

[1581] "Servis tuis turpia crimina imponis,"--apparently meaning that
at all hours he was accustomed to call them by opprobrious names.
[1582] The meaning may be, "I am thankful now that the fact of
communication between Rome and Ravenna being blocked by the Lombards
when the matter first reached my ears prevented my acting so
peremptorily as I might then have been disposed to do."

Epistle XVII.

To Cyprian, Deacon [1583] .

Gregory to Cyprian, &c.

I received your letters of most bitter import about the death of the
Lord Maximianus [1584] in the month of November. And he indeed has
reached the rewards he longed for, but the unhappy people of the city
of Syracuse is to be commiserated as not having been counted worthy to
have such a pastor long. Accordingly let thy Love take anxious heed
that such a one may be chosen for ordination in the same church as may
not seem to obtain undeservedly the same place of rule after the lord
Maximianus. And indeed I believe that the majority would choose the
presbyter Trajan, who, as is said, is of a good disposition, but, as I
suspect, not fit for ruling in that place. Yet, if a better cannot be
found, and if there are no charges against him, he may be condescended
to under stress of very great necessity. But, if my wishes are asked
with regard to this election, I inform thee privately of what I do
wish: for no one in this same church appears to me so worthy after
the lord Maximianus as John the archdeacon of the church of Catana.
And, if his election can be brought about, I believe that he will be
found an exceedingly fit person. But he too must first be enquired
about by thee privately as to any charges against him that may stand
in the way. If he should be found free from any, he may be rightly
chosen. Should this be done, our brother and fellow-bishop Leo [1585]
will also have to give him leave to go, that he may be found free to
be ordained. These things, then, I have taken care to intimate to thy
Love; and it will now be thy concern to look round thee on all sides
carefully, and arrange what is pleasing to God.

Footnotes

[1583] The deacon Cyprian had succeeded the sub-deacon Peter as rector
patrimonii in Sicily, and Gregory's general agent there, through whom
he acted in ecclesiastical as well as temporal matters, at any rate
now, after the death of Maximianus of Syracuse.
[1584] See II. 7, note 5.
[1585] Bishop of Catana where this John was archdeacon.

Epistle XVIII.

To John, Bishop.

Gregory to John, Bishop of Constantinople [1586] .

At the time when your Fraternity was advanced to Sacerdotal dignity,
you remember what peace and concord of the churches you found. But,
with what daring or with what swelling of pride I know not, you have
attempted to seize upon a new name, whereby the hearts of all your
brethren might have come to take offence. I wonder exceedingly at
this, since I remember how thou wouldest fain have fled from the
episcopal office rather than attain it. And yet, now that thou hast
got it, thou desirest so to exercise it as if thou hadst run to it
with ambitious intent. For, having confessed thyself unworthy to be
called a bishop, thou hast at length been brought to such a pass as,
despising thy brethren, to covet to be named the only bishop. And
indeed with regard to this matter, weighty letters were addressed to
your Holiness by my predecessor Pelagius of holy memory; in which he
annulled the acts of the synod, which had been assembled among you in
the case of our once brother and fellow-bishop Gregory, because of
that execrable title of pride, and forbade the archdeacon whom he had
sent according to custom to the threshold of our lord, to celebrate
the solemnities of mass with you. But after his death, when I,
unworthy, succeeded to the government of the Church, both through my
other representatives and also through our common son the deacon
Sabinianus, I have taken care to address your Fraternity, not indeed
in writing, but by word of mouth, desiring you to restrain yourself
from such presumption. And, in case of your refusing to amend, I
forbade his celebrating the solemnities of mass with you; that so I
might first appeal to your Holiness through a certain sense of shame,
to the end that, if the execrable and profane assumption could not be
corrected through shame, strict canonical measures might be then
resorted to. And, since sores that are to be cut away should first be
stroked with a gentle hand, I beg you, I beseech you, and with all the
sweetness in my power demand of you, that your Fraternity gainsay all
who flatter you and offer you this name of error, nor foolishly
consent to be called by the proud title. For truly I say it weeping,
and out of inmost sorrow of heart attribute it to my sins, that this
my brother, who has been constituted in the grade of episcopacy for
the very end of bringing back the souls of others to humility, has up
to the present time been incapable of being brought back to humility;
that he who teaches truth to others has not consented to teach
himself, even when I implore him.

Consider, I pray thee, that in this rash presumption the peace of the
whole Church is disturbed, and that it is in contradiction to the
grace that is poured out on all in common; in which grace doubtless
thou thyself wilt have power to grow so far as thou determinest with
thyself to do so. And thou wilt become by so much the greater as thou
restrainest thyself from the usurpation of a proud and foolish title:
and thou wilt make advance in proportion as thou art not bent on
arrogation by derogation of thy brethren. Wherefore, dearest brother,
with all thy heart love humility, through which the concord of all the
brethren and the unity of the holy universal Church may be preserved.
Certainly the apostle Paul, when he heard some say, I am of Paul, I of
Apollos, but I of Christ (1 Cor. i. 13), regarded with the utmost
horror such dilaceration of the Lord's body, whereby they were joining
themselves, as it were, to other heads, and exclaimed, saying, Was
Paul crucified for you? or were ye baptized in the name of Paul
(ib.)? If then he shunned the subjecting of the members of Christ
partially to certain heads, as if beside Christ, though this were to
the apostles themselves, what wilt thou say to Christ, who is the Head
of the universal Church, in the scrutiny of the last judgment, having
attempted to put all his members under thyself by the appellation of
Universal? Who, I ask, is proposed for imitation in this wrongful
title but he who, despising the legions of angels constituted socially
with himself, attempted to start up to an eminence of singularity,
that he might seem to be under none and to be alone above all? Who
even said, I will ascend into heaven, I will exalt my throne above the
stars of heaven: I will sit upon the mount of the testament, in the
sides of the North: I will ascend above the heights of the clouds; I
will be like the most High (Isai. xiv. 13).

For what are all thy brethren, the bishops of the universal Church,
but stars of heaven, whose life and discourse shine together amid the
sins and errors of men, as if amid the shades of night? And when thou
desirest to put thyself above them by this proud title, and to tread
down their name in comparison with thine, what else dost thou say but
I will ascend into heaven; I will exalt my throne above the stars of
heaven? Are not all the bishops together clouds, who both rain in the
words of preaching, and glitter in the light of good works? And when
your Fraternity despises them, and you would fain press them down
under yourself, what else say you but what is said by the ancient foe,
I will ascend above the heights of the clouds? All these things when
I behold with tears, and tremble at the hidden judgments of God, my
fears are increased, and my heart cannot contain its groans, for that
this most holy man the lord John, of so great abstinence and humility,
has, through the seduction of familiar tongues, broken out into such a
pitch of pride as to attempt, in his coveting of that wrongful name,
to be like him who, while proudly wishing to be like God, lost even
the grace of the likeness granted him, and because he sought false
glory, thereby forfeited true blessedness. Certainly Peter, the first
of the apostles, himself a member of the holy and universal Church,
Paul, Andrew, John,--what were they but heads of particular
communities? And yet all were members under one Head. And (to bind
all together in a short girth of speech) the saints before the law,
the saints under the law, the saints under grace, all these making up
the Lord's Body, were constituted as members of the Church, and not
one of them has wished himself to be called universal. Now let your
Holiness acknowledge to what extent you swell within yourself in
desiring to be called by that name by which no one presumed to be
called who was truly holy.

Was it not the case, as your Fraternity knows, that the prelates of
this Apostolic See which by the providence of God I serve, had the
honour offered them of being called universal by the venerable Council
of Chalcedon [1587] . But yet not one of them has ever wished to be
called by such a title, or seized upon this ill-advised name, lest if,
in virtue of the rank of the pontificate, he took to himself the glory
of singularity, he might seem to have denied it to all his brethren.

But I know that all arises from those who serve your Holiness on terms
of deceitful familiarity; against whom I beseech your Fraternity to be
prudently on your guard, and not to lay yourself open to be deceived
by their words. For they are to be accounted the greater enemies the
more they flatter you with praises. Forsake such; and, if they must
needs deceive, let them at any rate deceive the hearts of worldly men,
and not of priests. Let the dead bury their dead (Luke ix. 60). But
say ye with the prophet, Let them be turned back and put to shame that
say unto me, Aha, Aha (Ps. lxix. 4). And again, But let not the oil
of the sinner lard my head (Ps. cxl. 5).

Whence also the wise man admonishes well, Be in peace with many: but
have but one counsellor of a thousand (Ecclus. vi. 6). For Evil
communications corrupt good manners (1 Cor. xv. 33). For the ancient
foe, when unable to break into strong hearts, looks out for weak
persons who are associated with them, and, as it were, scales lofty
walls by ladders set against them. So he deceived Adam through the
woman who was associated with him. So, when he slew the sons of the
blessed Job, he left the weak woman, that, being unable of himself to
penetrate his heart, he might at any rate be able to do so through the
woman's words. Whatever weak and secular persons, then, are near you,
let them be shattered in their own persuasive words and flattery,
since they procure to themselves the eternal enmity of God from their
very frowardness in being seeming lovers.

Of a truth it was proclaimed of old through the Apostle John, Little
children, it is the last hour (1 John ii. 18), according as the Truth
foretold. And now pestilence and sword rage through the world,
nations rise against nations, the globe of the earth is shaken, the
gaping earth with its inhabitants is dissolved. For all that was
foretold is come to pass. The king of pride is near, and (awful to be
said!) there is an army of priests in course of preparation for him,
inasmuch as they who had been appointed to be leaders in humility
enlist themselves under the neck of pride. But in this matter, even
though our tongue protested not at all, the power of Him who in His
own person peculiarly opposes the vice of pride is lifted up for
vengeance against elation. For hence it is written, God resisteth the
proud, but giveth grace unto the humble (Jam. iv. 6). Hence, again,
it is said, Whoso exalteth his heart is unclean before God (Prov. xvi.
5). Hence, against the man that is proud it is written, Why is earth
and ashes proud (Ecclus. x. 9)? Hence the Truth in person says,
Whosoever exalteth himself shall be abased (Luke xiv. 11). And, that
he might bring us back to the way of life through humility, He deigned
to exhibit in Himself what He teaches us, saying, Learn of me; for I
am meek and lowly in heart (Matth. xi. 29). For to this end the only
begotten Son of God took upon Himself the form of our weakness; to
this end the Invisible appeared not only as visible but even as
despised; to this end He endured the mocks of contumely, the
reproaches of derision, the torments of suffering; that God in His
humility might teach man not to be proud. How great, then, is the
virtue of humility for the sake of teaching which alone He who is
great beyond compare became little even unto the suffering of death!
For, since the pride of the devil was the origin of our perdition, the
humility of God has been found the means of our redemption. That is
to say, our enemy, having been created among all things, desired to
appear exalted above all things; but our Redeemer remaining great
above all things, deigned to become little among all things.

What, then, can we bishops say for ourselves, who have received a
place of honour from the humility of our Redeemer, and yet imitate the
pride of the enemy himself? Lo, we know our Creator to have descended
from the summit of His loftiness that He might give glory to the human
race, and we, created of the lowest, glory in the lessening of our
brethren. God humbled Himself even to our dust; and human dust sets
his face as high as heaven, and with his tongue passes above the
earth, and blushes not, neither is afraid to be lifted up: even man
who is rottenness, and the son of man that is a worm.

Let us recall to mind, most dear brother, this which is said by the
most wise Solomon. Before thunder shall go lightning, and before ruin
shall the heart be exalted (Ecclus. xxxii. 10); where, on the other
hand it is subjoined, Before glory it shall be humbled. Let us then
be humbled in mind, if we are striving to attain to real loftiness.
By no means let the eyes of our heart be darkened by the smoke of
elation, which the more it rises the more rapidly vanishes away. Let
us consider how we are admonished by the precepts of our Redeemer, who
says, Blessed are the poor in spirit; for theirs is the kingdom of
heaven (Matth. v. 3). Hence, also, he says by the prophet, On whom
shall my Spirit rest, but on him that is humble, and quiet, and that
trembleth at my words (Isai. lxvi. 2)? Of a truth, when the Lord
would bring back the hearts of His disciples, still beset with
infirmity, to the way of humility, He said, Whosoever will be chief
among you shall be least of all (Matth. xx. 27). Whereby it is
plainly seen how he is truly exalted on high who in his thoughts is
humbled. Let us, therefore, fear to be numbered among those who seek
the first seats in the synagogues, and greetings in the market, and to
be called of men Rabbi. For, contrariwise, the Lord says to His
disciples, But be not ye called Rabbi: for one is your master; and
all ye are brethren. And call no man your Father upon the earth, for
one is your Father (Matth. xxiii. 7, 8).

What then, dearest brother, wilt thou say in that terrible scrutiny of
the coming judgment, if thou covetest to be called in the world not
only father, but even general father? Let, then, the bad suggestion
of evil men be guarded against; let all instigation to offence be fled
from. It must needs be (indeed) that offences come; nevertheless, woe
to that man by whom the offence cometh (Matth. xviii. 7). Lo, by
reason of this execrable title of pride the Church is rent asunder,
the hearts of all the brethren are provoked to offence. What! Has it
escaped your memory how the Truth says, Whoso shall offend one of
these little ones which believe in me, it were better for him that a
mill stone were hanged about his neck, and that he were drowned in the
depth of the sea (Ib. v. 6)? But it is written, Charity seeketh not
her own (1 Cor. xiii. 4). Lo, your Fraternity arrogates to itself
even what is not its own. Again it is written, In honour preferring
one another (Rom. xii. 10). And thou attemptest to take the honour
away from all which thou desirest unlawfully to usurp to thyself
singularly. Where, dearest brother, is that which is written, Have
peace with all men, and holiness, without which no man shall see the
Lord (Heb. xii. 14)? Where is that which is written, Blessed are the
peacemakers; for they shall be called the children of God (Matth. v.
9)?

It becomes you to consider, lest any root of bitterness springing up
trouble you, and thereby many be defiled. But still, though we
neglect to consider, supernal judgment will be on the watch against
the swelling of so great elation. And we indeed, against whom such
and so great a fault is committed by this nefarious attempt,--we, I
say, are observing what the Truth enjoins when it says, If thy brother
shall sin against thee, go and tell him his fault between thee and him
alone. If he shall hear thee, thou hast gained thy brother. But if
he will not hear thee, take with thee one or two more, that in the
mouth of one or two witnesses every word may be established. But if
he will not hear them, tell it unto the Church. But if he will not
hear the Church, let him be to thee as an heathen man and a publican
(Matth. xviii. 15). I therefore have once and again through my
representatives taken care to reprove in humble words this sin against
the whole Church; and now I write myself. Whatever it was my duty to
do in the way of humility I have not omitted. But, if I am despised
in my reproof, it remains that I must have recourse to the Church.

Wherefore may Almighty God show your Fraternity how great love for you
constrains me when I thus speak, and how much I grieve in this case,
not against you, but for you. But the case is such that in it I must
prefer the precepts of the Gospel, the ordinances of the Canons, and
the welfare of the brethren to the person even of him whom I greatly
love.

I have received the most sweet and pleasant letter of your Holiness
with respect to the case of the presbyters John and Athanasius [1588]
, about which, the Lord helping me, I will reply to you in another
letter; for, being surrounded by the swords of barbarians, I am now
oppressed by such great tribulations that it is not allowed me, I will
not say to treat of many things, but hardly even to breathe. Given in
the Kalends of January; Indiction 13.

Footnotes

[1586] On the same occasion of this letter and subsequent
correspondence on the same subject, see Prolegomena, pp. xiv., xxii.
[1587] As to this assertion (repeated in V. 20, 43, and in VIII. 30),
Giesler says, "Gregory was mistaken in believing that at the Council
of Chalcedon the name Universalis Episcopus was given to the bishop of
Rome. He is styled oikoumenikos archiepiskopos (Mansi VI. 1006,
1012), as other patriarchs also. But in another place the title was
surreptitiously introduced into the Latin acts by the Romish legates.
In the sentence passed on Dioscurus, actio iii (Mansi VI. 1048), the
Council say, ho hagiotatos kai makariotatos archiepiskopos tes megales
kai presbuteras ;;Romes Leon: on the contrary, in the Latin acts
which Leo sent to the Gallic bishops (Leonis, Ep. 103, al. 82), we
read; `Sanctus ac beatissimus Papa, caput universalis Ecclesiæ, Leo.'
In the older editions the beginning of Leo's Epist. 97 (ap. Quesn.
134, Baller. 165), runs thus: `Leo Romæ et universalis catholicæque
Ecclesiæ Episcopus Leoni semper Augusto salutem.' Quesnel and the
Ballerini, however, found in all the Codices only, `Leo Episcopus
Leoni Augusto.'" (Giesler's Eccl. Hist., 2nd Period, 1st Division,
ch. iii. § 94, note 72).
[1588] Cf. III. 53, and reff.

Epistle XIX.

To Sabinianus, Deacon [1589] .

Gregory to Sabinianus, &c.

In the cause of our brother the most reverend John, bishop of
Constantinople, I have been unwilling to write two letters. But one I
have drawn up briefly, which may seem to combine both requisites; that
is to say, both honesty and kindness.

Let therefore thy Love take care to give him this letter which I have
now addressed to him in compliance with the wish of the Emperor. For
in the sequel another will be sent him such as his pride will not
rejoice in. For he has come even to this; that, taking occasion of
the case of John the presbyter, he transmitted hither the acts,
wherein almost in every line he called himself oikoumenikon
(oecumenical) patriarch. But I hope in Almighty God that the Supernal
Majesty will confound his hypocrisy. But I wonder how he could so
deceive thy Love as that thou shouldest allow the lord Emperor to be
persuaded to write to me himself concerning this matter, admonishing
me to have peace with him. For, if the lord Emperor wishes to observe
justice, he ought to have admonished him to refrain from the proud
title, and then at once there would be peace between us. I suspect,
however, that thou hast not all considered with what cunningness this
has been done by our aforesaid brother John. For it is for this
purpose that he has done it; that the lord Emperor might be obeyed,
and so he himself might seem to be confirmed in his vanity, or that I
might not obey him, and so his mind might be irritated against me.
But we will keep to the right way, fearing nothing in this cause
except the Almighty Lord. Wherefore let thy Love be in nothing
afraid. All things that you see to be lofty in this world against the
truth in behalf of the truth despise; trust in the grace of Almighty
God, and the help of the blessed Apostle Peter. Remember the voice of
the Truth, which says, Greater is he that is in you than he that is in
the world (1 John iv. 4); and in this cause whatever has to be done,
do it with the utmost authority. For now that we can in no wise be
protected from the swords of our enemies, now that for love of the
republic we have lost silver, gold, slaves and clothing, it is too
ignominious that through those men we should lose even the faith. For
to assent to that atrocious title is nothing else than to lose the
faith. Wherefore, as I have written to thee already in former
letters, never do thou presume to proceed with him [1590] .

Footnotes

[1589] Sabinianus was at this time the pope's apocrisiarius, or
responsalis, at Constantinople.
[1590] Cum eo procedere, i.e. in effect, to communicate with him.
Procedere means to approach the altar for celebration. Cf. III. 57,
"ingredientibus diaconibus ut mox procedatur."

Epistle XX.

To Mauricius Augustus.

Gregory to Mauricius, &c.

Our most pious and God-appointed lord, among his other august cares
and burdens, watches also in the uprightness of spiritual zeal over
the preservation of peace among the priesthood, inasmuch as he piously
and truly considers that no one can govern earthly things aright
unless he knows how to deal with divine things, and that the peace of
the republic hangs on the peace of the universal Church. For, most
serene Lord, what human power, and what strength of fleshly arm would
presume to lift irreligious hands against the lofty height of your
most Christian Empire, if the concordant hearts of priests were
studious to implore their Redeemer for you with the tongue, and also,
as they ought to do, by their deservings? Or what sword of a most
savage race would advance with so great cruelty to the slaughter of
the faithful, unless the life of us, who are called priests but are
not, were weighed down by works most wicked. But while we neglect the
things that concern us, and think of those that concern us not, we
associate our sins with the barbaric forces and our fault, which
weighs down the forces of the republic, sharpens the swords of the
enemy. But what shall we say for ourselves, who press down the people
of God which we are unworthily set over with the loads of our sins;
who destroy by example what we preach with the tongue; who by our
works teach unrighteous things, and with our voice only set forth the
things that are righteous? Our bones are worn down by fasts, and in
our mind we swell. Our body is covered with vile raiment, and in
elation of heart we surpass the purple. We lie in ashes, and look
down upon loftiness. Teachers of humility, we are chiefs of pride;
behind the faces of sheep we hide the teeth of wolves [1591] . But
what is the end of these things except that we persuade men, but are
manifest to God? Wherefore most providently for restraining warlike
movements does the most pious lord seek the peace of the Church, and,
for compacting it, deigns to bring back the hearts of its priests to
concord. And this indeed is what I wish; and, as far as I am
concerned, I render obedience to his most serene commands. But since
it is not my cause, but God's, since the pious laws, since the
venerable synods, since the very commands of our Lord Jesus Christ are
disturbed by the invention of a certain proud and pompous phrase, let
the most pious lord cut the place of the sore, and bind the resisting
patient in the chains of august authority. For in binding up these
things tightly you relieve the republic; and while you cut off such
things, you provide for the lengthening of your reign.

For to all who know the Gospel it is apparent that by the Lord's voice
the care of the whole Church was committed to the holy Apostle and
Prince of all the Apostles, Peter. For to him it is said, Peter,
lovest thou Me? Feed My sheep (John xxi. 17). To him it is said,
Behold Satan hath desired to sift you as wheat; and I have prayed for
thee, Peter, that thy faith fail not. And thou, when thou art
converted, strengthen thy brethren (Luke xxii. 31). To him it is
said, Thou art Peter, and upon this rock I will build My Church, and
the gates of hell shall not prevail against it. And I will give unto
thee the keys of the kingdom of heaven and whatsoever thou shalt bind
an earth shall be bound also in heaven; and whatsoever thou shalt
loose on earth shall be loosed also in heaven (Matth. xvi. 18).

Lo, he received the keys of the heavenly kingdom, and power to bind
and loose is given him, the care and principality of the whole Church
is committed to him, and yet he is not called the universal apostle;
while the most holy man, my fellow-priest John, attempts to be called
universal bishop. I am compelled to cry out and say, O tempora, O
mores!

Lo, all things in the regions of Europe are given up into the power of
barbarians, cities are destroyed, camps overthrown, provinces
depopulated, no cultivator inhabits the land, worshippers of idols
rage and dominate daily for the slaughter of the faithful, and yet
priests, who ought to lie weeping on the ground and in ashes, seek for
themselves names of vanity, and glory in new and profane titles.

Do I in this matter, most pious lord, defend my own cause? Do I
resent my own special wrong? Nay, the cause of Almighty God, the
cause of the Universal Church.

Who is this that, against the evangelical ordinances, against the
decrees of canons, presumes to usurp to himself a new name? Would
indeed that one by himself he were, if he could be without any
lessening of others,--he that covets to be universal.

And certainly we know that many priests of the Constantinopolitan
Church have fallen into the whirlpool of heresy, and have become not
only heretics, but even heresiarchs. For thence came Nestorius, who,
thinking Jesus Christ, the Mediator of God and men, to be two persons,
because he did not believe that God could be made man, broke out even
into Jewish perfidy. Thence came Macedonius, who denied that God the
Holy Spirit was consubstantial with the Father and the Son. If then
any one in that Church takes to himself that name, whereby he makes
himself the head of all the good, it follows that the Universal Church
falls from its standing (which God forbid), when he who is called
Universal falls. But far from Christian hearts be that name of
blasphemy, in which the honour of all priests is taken away, while it
is madly arrogated to himself by one.

Certainly, in honour of Peter, Prince of the apostles, it was offered
by the venerable synod of Chalcedon to the Roman pontiff [1592] . But
none of them has ever consented to use this name of singularity, lest,
by something being given peculiarly to one, priests in general should
be deprived of the honour due to them. How is it then that we do not
seek the glory of this title even when offered, and another presumes
to seize it for himself though not offered?

He, then, is rather to be bent by the mandate of our most pious Lords,
who scorns to render obedience to canonical injunctions. He is to be
coerced, who does wrong to the holy Universal Church, who swells in
heart, who covets rejoicing in a name of singularity, who also puts
himself above the dignity of your Empire through a title peculiar to
himself.

Behold, we all suffer offence for this thing. Let then the author of
the offence be brought back to a right way of life; and all quarrels
of priests will cease. For I for my part am the servant of all
priests, so long as they live as becomes priests. For whosoever,
through the swelling of vain glory, lifts up his neck against Almighty
God and against the statutes of the Fathers, I trust in Almighty God
that he will not bend my neck to himself, not even with swords.

Moreover what has been done in this city on our hearing of this title,
I have indicated in full to my deacon and responsalis Sabinianus. Let
then the piety of my lords think of me as their own, whom they have
always cherished and countenanced beyond others, and who desire to
render obedience to you and yet fear to be found guilty in the
heavenly and tremendous judgment, and, according to the petition of
the aforesaid deacon Sabinianus, let my most pious lord either deign
to judge this business, or to move the often before mentioned man to
desist at length from this attempt. If then through the most just
judgment of your Piety he should comply with your orders, even though
they be mild ones, we shall return thanks to Almighty God, and rejoice
for the peace granted through you to all the Church. But should he
persist any longer in his present contention, we hold this sentence of
the Truth to be already made good; Every one that exalteth himself
shall be humbled (Luke xiv. 11; xviii. 14). And again it is written,
Before a fall the heart is lifted up (Prov. xvi. 18). I however,
rendering obedience to the commands of my lords, have both written
sweetly to my aforesaid fellow-priest, and humbly admonished him to
amend himself of this coveting of empty glory. If therefore he be
willing to hear me, he has a devoted brother. But, if he persists in
pride, I already see what will follow:--that he will find Him as his
adversary of whom it is written, God resisteth the proud, but giveth
grace unto the humble (Jam. iv. 6).

Footnotes

[1591] The ironical allusion here to John the Faster is evident.
[1592] Cf. V. 18, and note 5.

Epistle XXI.

To Constantina Augusta [1593] .

Gregory to Constantina, &c.

Almighty God, who holds in His right hand the heart of your Piety,
both protects us through you and prepares for you rewards of eternal
remuneration for temporal deeds. For I have learnt from the letters
of the deacon Sabinianus my responsalis with what justice your
Serenity is interested in the cause of the blessed Prince of the
apostles Peter against certain persons who are proudly humble and
feignedly kind. And I trust in the bounty of our Redeemer that for
these your good offices with the most serene lord and his most pious
sons you will receive retribution also in the heavenly country. Nor
is there any doubt that you will receive eternal benefits, being
loosed from the chains of your sins, if in the cause of his Church you
have made him your debtor to whom the power of binding and of loosing
has been given. Wherefore I still beg you to allow no man's hypocrisy
to prevail against the truth, since there are some who, according to
the saying of the excellent preacher, by sweet words and fair speeches
seduce the hearts of the innocent,--men who are vile in raiment, but
puffed up in heart. And they affect to despise all things in this
world, and yet seek to acquire for themselves all the things that are
of this world. They confess themselves unworthy before all men, but
cannot be content with private titles, since they covet that whereby
they may seem to be more worthy than all. Let therefore your Piety,
whom Almighty God has appointed with our most serene Lord to be over
the whole world, through your favouring of justice render service to
Him from whom you have received your right to so great a dominion,
that you may rule over the world that is committed to you so much the
more securely as you more truly serve the Author of all things in the
execution of truth.

Furthermore, I inform you that I have received a letter from the most
pious lord desiring me to be pacific towards my brother and
fellow-priest John. And indeed so it became the religious lord to
give injunctions to priests. But, when this my brother with new
presumption and pride calls himself universal bishop, having caused
himself in the time of our predecessor of holy memory to be designated
in synod by this so proud a title, though all the acts of that synod
were abrogated, being disallowed by the Apostolic See,--the most
serene lord gives me a somewhat distressing intimation, in that he has
not rebuked him who is acting proudly, but endeavours to bend me from
my purpose, who in this cause of defending the truth of the Gospels
and Canons, of humility and rectitude; whereas my aforesaid brother
and fellow-priest is acting against evangelical principles and also
against the blessed Apostle Peter, and against all the churches, and
against the ordinances of the Canons. But the Lord, in whose hands
are all things, is almighty; of Him it is written, There is no wisdom
nor prudence nor counsel against the Lord (Prov. xxi. 30). And indeed
my often before mentioned most holy brother endeavours to persuade my
most serene lord of many things: but well I know that all those
prayers of his and all those tears will not allow my lord to be in any
thing cajoled by any one against reason or his own soul.

Still it is very distressing, and hard to be borne with patience, that
my aforesaid brother and fellow-bishop, despising all others, should
attempt to be called sole bishop. But in this pride of his what else
is denoted than that the times of Antichrist are already near at
hand? For in truth he is imitating him who, scorning social joy with
the legions of angels, attempted to start up to a summit of singular
eminence, saying, I will exalt my throne above the stars of heaven, I
will sit upon the mount of the testament, in the sides of the North,
and will ascend above the heights of the clouds, and I will be like
the most High (Isai. xiv. 13). Wherefore I beseech you by Almighty
God not to allow the times of your Piety to be polluted by the elation
of one man, nor in any way to give any assent to so perverse a title,
and that in this case your Piety may by no means despise me; since,
though the sins of Gregory are so great that he ought to suffer such
things, yet there are no sins of the Apostle Peter that he should
deserve in your times to suffer thus. Wherefore again and again I
beseech you by Almighty God that, as the princes your ancestors have
sought the favour of the holy Apostle Peter, so you also take heed
both to seek it for yourselves and to keep it, and that his honour
among you be in no degree lessened on account of our sins who
unworthily serve him, seeing that he is able both to be your helper
now in all things and hereafter to remit your sins.

Moreover, it is now even seven years that we have been living in this
city among the swords of the Lombards. How much is expended on them
daily by this Church, that we may be able to live among them, is not
to be told. But I briefly indicate that, as in the regions of Ravenna
the Piety of my Lords has for the first army of Italy a treasurer
(sacellarium) to defray the daily expenses for recurring needs, so I
also in this city am their treasurer for such purposes. And yet this
Church, which at one and the same time unceasingly expends so much on
clergy, monasteries, the poor, the people, and in addition on the
Lombards, lo it is still pressed down by the affliction of all the
Churches, which groan much for this pride of one man, though they do
not presume to say anything.

Further, a bishop of the city of Salona has been ordained without the
knowledge of me and my responsalis, and a thing has been done which
never happened under any former princes. When I heard of this, I at
once sent word to that prevaricator, who had been irregularly
ordained, that he must not presume by any means to celebrate the
solemnities of mass, unless we should have first ascertained from our
most serene lords that they had ordered this to be done; and this I
commanded him under pain of excommunication. And yet, scorning and
despising me, supported by the audacity of certain secular persons, to
whom he is said to give many bribes so as to impoverish his Church, he
presumes up to this time to celebrate mass, and has refused to come to
me according to the order of my lords. Now I, obeying the injunction
of their Piety, have from my heart forgiven this same Maximus, who had
been ordained without my knowledge, his presumption in passing over me
and my responsalis in his ordination, even as though he had been
ordained with my authority. But his other wrong doings--to wit his
bodily transgressions, which I have heard of, and his having been
elected through bribery, and his having presumed to celebrate mass
while excommunicated--these things, for the sake of God, I cannot pass
over without enquiry. But I hope, and implore the Lord, that no fault
may be found in him with respect to these things that are reported,
and that his case may be terminated without peril to my soul.
Nevertheless, before this has been ascertained, my most serene lord,
in the order that has been despatched, has enjoined me to receive him
with honour when he comes. And it is a very serious thing that a man
of whom so many things of such a nature are reported should be
honoured before such things have been enquired into and sifted, as
they ought in the first place to be. And, if the causes of the
bishops who are committed to me are settled before my most pious lords
under the patronage of others, what shall I do, unhappy that I am, in
this Church? But that my bishops despise me, and have recourse to
secular Judges against me, I give thanks to Almighty God that I
attribute it to my sins. This however I briefly intimate, because I
am waiting for a little while; and, if he should long delay coming to
me, I shall in no wise hesitate to exercise strict canonical
discipline in his case. But I trust in Almighty God, that He will
give long life to our most pious Lords, and order things for us under
your hand, not according to our sins, but according to the gifts of
His grace. These things, then, I suggest to my most tranquil lady,
since I am not ignorant with how great zeal for rectitude the most
pure conscience of her Serenity is moved.

Footnotes

[1593] The main purport of this letter to the Empress is to induce her
to move the Emperor to disallow the title of Universal Bishop assumed
by the patriarch of Constantinople; but at the end of the letter he
takes occasion to solicit her good offices also in the case of
Maximus, bishop of Salona for an account of which, with references to
other letters on the subject, cf. III. 47, note 2.

Epistle XXIII.

To Castorius, Notary.

Gregory to Castorius, &c.

Our hearing of the death of our brother and fellow-bishop John [1594]
has greatly saddened us especially as that city at this time has lost
the solace of pastoral care. Wherefore, since very many advantages to
the Church itself demand that, under the guidance of Christ, a priest
should be ordained without delay, we accordingly charge thy Experience
to exhort the clergy and people with all urgency that they delay not
to elect for themselves a priest to be consecrated. This however, and
before all things, we desire thee to press upon them, that in the
general cause they regard not their own private interests. Let there
be no venality, then, in this election, lest, while they covet
rewards, they lose their discrimination of choice and think that man
worthy for this office who may have pleased them, not by his merits,
but by his gifts. For let them especially and absolutely know this,
that he is not only unworthy of the priesthood, but will also
certainly become further culpable, whosoever may presume to make
merchandise of the gift of God by thinking to purchase it for a
price. Wherefore let not him that is liberal in bribes, but him that
is worthy for his merits, be chosen. For the penalty will affect both
the elected and the electors, if they attempt with sacrilegious mind
to violate the purity of the priesthood. Moreover, whether one or two
may have been elected, by all means warn five of the senior presbyters
and five of the leading people [1595] to come to us together. But
with respect to the clergy, if, besides those who determine to come,
you are of opinion that the presence of any others is necessary, send
them to us without delay, that there may be no plea of excuse, nor any
delay ensue, in setting the Church in order.

Footnotes

[1594] Viz. John bishop of Ravenna, as to whom see III. 56, 57; V. 11,
15. Marinianus was elected in his place. See VI. 34, 61.
[1595] De præcedentibus. Al. de præcedentibus diaconibus.

Epistle XXV.

To Severus, Bishop.

Gregory to Severus, Bishop of Ficulum.

The report that has been sent to us has informed us of the death of
the bishop John [1596] . Wherefore we solemnly delegate to thy
Fraternity the work of the visitation of the bereaved Church: which
work it becomes thee so to execute that no one may presume to
interfere with respect to the promotions of the clergy, the revenues,
ornaments, ministrations, or whatever else belongs to the patrimony of
the same Church. According to custom.

Footnotes

[1596] Viz. John, bishop of Ravenna. See Ep. 23.

Epistle XXVI.

To the people of Ravenna.

Gregory to the clergy, gentry, and common people of Ravenna [1597] .

Having been informed of the death of your bishop, we have taken care
to delegate to our brother and fellow-bishop Severus of Ficulum the
visitation of the bereaved Church, to whom we have given in charge to
allow nothing with respect to the promotions of the clergy, the
revenues, ornaments, and ministrations, to be usurped by any one. It
is for you to render obedience to his assiduous exhortations.
According to custom.

Footnotes

[1597] Cf. II. 6, note 3.

Epistle XXIX.

To Vincomalus, Guardian (Defensorem) [1598] .

Gregory to Vincomalus, &c.

With a view to the advantage of the Church it is our will and
pleasure, that, if thou art held bound by no condition of, or
liability to, bodily service, and hast not been a cleric of any other
city, and if there is no canonical objection to thee, thou take the
office of guardian of the Church, that thou mayest execute incorruptly
and with alacrity whatever may be enjoined thee by us for the benefit
of the poor, using this privilege which after deliberation we have
conferred upon thee, so as to do thy diligence faithfully in
accomplishing all that may be enjoined on thee by us, as having to
render an account of thy doings under the judgment of our God. This
epistle we have dictated, to be committed to writing, to Paterius,
notary of our Church; In the month of March, Indiction 13.

Footnotes

[1598] We have in this epistle the form of appointment to the office
of Defensor Ecclesiæ. Cf. XI. 38. From IX. 62 it appears that the
functions of the office had in some cases been usurped by persons not
duly authorized, as it is there ordered that none should be recognized
but such as possessed letters of appointment. The only duties of the
office specified in this form of appointment have reference to the
poor--"pro pauperum commodis;" but it is evident from the many
epistles addressed to defensores, that they had a much wider scope.
See Prolegomena, p. vii.

Epistle XXX.

To Mauricius Augustus.

Gregory to Mauricius, &c.

The Piety of my Lords, which has been wont mercifully to sustain your
servants, has shone forth here in so kind a supply that the need of
all the feeble has been relieved by the succour of your bounty. On
this account we all with prayers and tears beseech Almighty God, who
has moved the heart of your Clemency to do this thing, that He would
preserve the empire of our Lords safe in His unfailing love, and by
the aid of His own majesty extend their victories in all nations. The
thirty pounds of gold which my fellow-servant Busa brought, Scribo
[1599] has distributed faithfully to priests, persons in need, and
others. And, since certain females devoted to a religious life
(sanctimoniales foeminæ) have come to this city from divers provinces,
having fled hither after captivity, of whom some, so far as there was
room for them, have been placed in monasteries, but others, who could
not be taken in, lead a life of singular destitution, it has been
thought good that what could be spared from the relief of the blind,
maimed and feeble should be distributed to them, so that not only
needy natives, but also strangers who arrive here, might receive of
the compassion of our Lords. Hence it has been brought about that all
alike with one accord pray for the life of our lords, that so Almighty
God may give you a long and quiet life, and grant to the most happy
offspring of your Piety to flourish long in the Roman republic. The
pay also of the soldiers has been so distributed by my aforesaid
fellow-servant Scribo [1600] , in the presence also of the glorious
Castus, magister militum, that all received with thanks the gifts of
our lords under due discipline, and abstained from all murmuring such
as was formerly wont to prevail among them.

Footnotes

[1599] Or Scribo may be the official designation of the officer
commissioned to distribute the imperial bounty. Cf. II. 32, note 7.
[1600] Or Scribo may be the official designation of the officer
commissioned to distribute the imperial bounty. Cf. II. 32, note 7.

Epistle XXXVI.

To Severus, Scholasticus

Gregory to Severus, Scholasticus to the Exarch [1601] .

Those who assist judges and are bound to them by sincere attachment
ought to advise them and suggest to them what may both save their
souls and not derogate from their reputation. This being so, since we
know with what sincere loyalty you love the most excellent Exarch, we
have been careful to inform your Greatness of the things that have
been done, that, being aware of them, you may move him to assent to
them reasonably.

Know then that Agilulph, King of the Lombards, is not unwilling to
conclude a general peace, if only the lord Patricius will consent to
an arbitration. For he complains that many acts of violence were
committed in his regions during the time of peace. And since, if
reasonable grounds for arbitration should be found, he desires to have
satisfaction made to himself, he also himself promises to make
satisfaction in all ways, if it should appear that any wrong was
committed on his side during the peace. Since then it is no doubt
reasonable to agree to what he asks, there ought to be an arbitration,
that, if any wrongs have been done on either side, they may be
adjusted; so that it may be possible, with the protection of God, to
establish a general peace; for how necessary for us all this is you
well know. Act therefore wisely as you have been wont to do, that the
most excellent Exarch may consent to this without delay, lest peace
should appear to be refused by him, as should not be. For, should he
be unwilling to consent, he indeed [Agilulph] again promises to
conclude a special peace with us; but we know that divers islands and
other places would undoubtedly in that case be ruined. However, let
him [the Exarch] consider these things, and hasten to make peace, to
the end that at any rate during this cessation of hostilities we may
have some degree of quiet, and the forces of the republic may with the
help of God be the better repaired for resistance.

Epistle XXXIX.

To Anastasius, Bishop [1602] .

Gregory to Anastasius, Bishop of Antioch.

Glory to God in the highest and on earth peace to men of good will
(Luke ii. 14), because that great river which once had left the rocks
of Antioch dry has returned at length to its proper channel, and
waters the subject valleys that are near, so as also to bring forth
fruit, some thirty-fold, some sixty-fold, and some an hundred-fold.
For now there is no doubt that many flowers of souls are growing up in
its valleys, and that they will come even to ripe fruit through the
streams of your tongue. Wherefore with voice of heart and mouth from
our inmost soul we render due praise to Almighty God, and rejoice in
your Blessedness, not with you only, but with all who are subject to
you. I have received the letters of your Holiness, to me most sweet
and pleasant, while we ourselves, if I may so speak, are sweating
under the same toil with you. And indeed I know how heavy must be to
thee the burden of external cares after those heights of rest, wherein
with the hand of the heart thou wert touching heavenly secrets. But
remember that thou rulest an Apostolic See, and assuagest sorrow the
more readily from being made all things to all men. In the Books of
Kings, as your accomplished Holiness knows, a certain man is described
who used either hand for the right hand (1 Chron. xii. 2). And, with
regard to this, I am not doubtful about the lord Anastasius, of old my
most sweet and most holy patron, that, while he draws earthly works to
heavenly profit, he turns the left hand to the right hand's use; so
that his heavenly intentness may accomplish its work, so to speak,
with the right hand, and also, when he is led in his care of temporal
things towards the interests of justice, the left hand may acquire the
strength of the right.

And indeed these things cannot be without heavy labour and trouble.
But let us remember the labours of those who went before us; and what
we endure will not be hard. For We must through many tribulations
enter into the kingdom of God (Acts xiv. 22). And, We were pressed
out of measure, yea and above strength, insomuch that we were weary
even of life. But we ourselves, too, had the answer of death in
ourselves, that we should not trust in ourselves (2 Cor. i. 8, 9).
And yet The sufferings of this present time are not worthy to be
compared with the supervening glory which shall be revealed in us
(Rom. viii. 18). How then can we that are weak sheep pass without
labour through the heat of this world wherein we know that even rams
have suffered under heavy toil?

Further, what tribulations I suffer in this land from the swords of
the Lombards, from the iniquities of judges, from the press of
business, from the care of subjects, and also from bodily affliction,
I am unable to express either by pen or tongue. Concerning which
things even though I might say something briefly, I hesitate, lest to
your most holy Charity, while afflicted by your own tribulations, I
should add mine also. But may Almighty God both in the abundance of
His loving-kindness fill the mind of your most holy Blessedness with
all comfort, and grant at some time, on account of your intercession,
to unworthy me to rest from these evils which I suffer. Amen.
Grace. These words, as you see, taken from what you had written, I
insert in my epistles, that your Blessedness may perceive with regard
to Saint Ignatius that he is not only yours, but also ours [1603] .
For, as we have his master, the Prince of the apostles in common, so
also no one of us ought to have to himself alone the disciple of this
same Prince [1604] . Moreover, we have received your blessing [1605]
, which is of sweet smell and of a good savour, with the feelings that
were due to it. And we give thanks to Almighty God that what you do,
what you say, and what you give, is fragrant and savoury. For your
life therefore let us say together, let us say all, Glory to God in
the highest, and on earth peace to men of good will.

Footnotes

[1602] See I. 7, note 5. Anastasius had now been recently restored to
his patriarchal see.
[1603] The expression is found in the spurious, but not in what are
held to be the genuine, epistles of St. Ignatius.
[1604] For Gregory's view of Antioch having been St. Peter's see
previously to his presiding over that of Rome, and of the sees of
Rome, Alexandria, and Antioch jointly representing the see of the
Prince of the Apostle's, see especially VII. 40. Cf. also VI. 60;
VIII. 2; X. 35.
[1605] Benedictio, meaning a present. See IV. 31, note 9.

Epistle XL.

To Mauricius Augustus.

Gregory to Mauricius, &c.

The Piety of my Lords in their most serene commands, while set on
refuting me on certain matters, in sparing me has by no means spared
me. For by the use therein of the term simplicity they politely call
me silly. It is true indeed that in Holy Scripture, when simplicity
is spoken of in a good sense, it is often carefully associated with
prudence and uprightness. Hence it is written of the blessed Job, The
man was simple and upright (Job i. 1). And the blessed Apostle Paul
admonishes saying Be ye simple in evil and prudent in good (Rom. xvi.
19). And the Truth in person admonishes saying, Be ye prudent as
serpents, and simple as doves (Matth. x. 16); thus shewing it to be
very unprofitable if either prudence should be wanting to simplicity,
or simplicity to prudence. In order, then, to make His servants
instructed for all things He desired them to be both simple as doves,
and prudent as serpents, that so both the cunning of the serpent might
sharpen in them the simplicity of the dove, and the simplicity of the
dove temper the cunning of the serpent.

I therefore, who am denounced in the most serene commands of my Lords
as simple without the addition of prudence, as having been deceived by
the cunning of Ariulph, am plainly and undoubtedly called silly; which
I also myself acknowledge to be the case. For, though your Piety were
silent, the facts cry out. For, if I had not been silly, I should by
no means have come to endure what I suffer in this place among the
swords of the Lombards. Moreover, in what I stated about Ariulph,
that he was prepared with all his heart to come to terms with the
republic, seeing that I am not believed, I am reproved also as having
lied. But, although I am not a priest [1606] , I know it to be a
grave injury to a priest that, being a servant of the truth, he should
be believed to be deceitful. And I have been for some time aware that
Nordulph is believed before me, and Leo before me, and that now easy
credence is given to those who seem to be in your confidence more than
to my assertions.

And indeed if the captivity of my land were not increasing day by day,
I would gladly pass over in silence contempt and ridicule of myself.
But this does afflict me exceedingly, that from my bearing the charge
of falsehood it ensues also that Italy is daily led captive under the
yoke of the Lombards. And, while my representations are in no wise
believed, the strength of the enemy is increasing hugely. This
however I suggest to my most pious lord, that he would think anything
that is bad of me, but, with regard to the advantage of the republic
and the cause of the rescue of Italy, not easily lend his pious ears
to any one, but believe facts rather than words. Moreover, let not
our lord, in virtue of his earthly power, too hastily disdain priests,
but with excellent consideration, on account of Him whose servants
they are, so rule over them as also to pay the reverence that is due
to them. For in Holy Writ priests are sometimes called gods, and
sometimes angels. For even through Moses it is said of him who is to
be put upon his oath, Bring him unto the gods (Exod. xxii. 8); that is
unto the priests. And again it is written, Thou shalt not revile the
gods (Ib. 28), to wit, the priests. And the prophet says, The
priest's lips shall keep knowledge, and they shall seek the law at his
mouth; for he is the angel of the Lord of hosts (Malach. ii. 7). Why,
then, should it be strange if your Piety were to condescend to honour
those to whom even God Himself in His word gives honour, calling them
angels or gods?

Ecclesiastical history also testifies that, when accusations in
writing against bishops had been offered to the Prince Constantine of
pious memory, he received indeed the bills of accusation, but, calling
together the bishops who had been accused, he burnt before their eyes
the bills which he had received, saying, Ye are gods, constituted by
the true God. Go, and settle your causes among you, for it is not fit
that we should judge gods. Yet in this sentence, my pious Lord, he
conferred more on himself by his humility than on them by the
reverence paid to them. For before him there were pagan princes in
the republic, who knew not the true God, but worshipped gods of wood
and stone; and yet they paid the greatest honour to their priests.
What wonder then if a Christian emperor should condescend to honour
the priests of the true God, when pagan princes, as we have already
said, knew how to bestow honour on priests who served gods of wood and
stone? These things, then, I suggest to the piety of my Lords, not in
my own behalf, but in behalf of all priests. For I am a man that is a
sinner. And, since I offend against Almighty God incessantly every
day, I surmise that it will be some amends for this at the tremendous
judgment, that I am smitten incessantly every day by blows. And I
believe that you appease the same Almighty God all the more as you
more severely afflict me who serve Him badly. For I had already
received many blows, and when the commands of my Lords came in
addition, I found consolations that I was not hoping for. For, if I
can, I will briefly enumerate these blows.

First, that the peace which without any cost to the republic I had
made with the Lombards who were in Tuscany was withdrawn from me.
Then, the peace having been broken, the soldiers were removed from the
Roman city. And some indeed were slain by the enemy, but others were
placed at Narnii and Perusium (Perugia); and Rome was left, that
Perusium might be held. After this a still heavier blow was the
arrival of Agilulph, so that I saw with my own eyes Romans tied by the
neck with ropes like dogs, to be taken to France for sale. And,
because we who were within the city under the protection of God
escaped his hands, a ground was thence sought for making us appear
culpable; to wit, because corn ran short, which cannot by any means be
kept in large quantities for long in this city; as I have shewn more
fully in another representation. On my own account indeed I was in no
wise disturbed, since I declare, my conscience bearing me witness,
that I was prepared to suffer any adversity whatever, so long as I
came out of all these things with the safety of my soul. But for the
glorious men, Gregory the præfect, and Castorius the military
commander (magistro militum), I have been distressed in no small
degree, seeing that they in no way neglected to do all that could be
done, and endured most severe toil in watching and guarding the city
during the siege, and, after all this, were smitten by the heavy
indignation of my Lords. As to them, I clearly understand that it is
not their conduct, but my person, that goes against them. For, having
with me alike laboured in trouble, they are alike troubled after
labour.

Now as to the Piety of my Lords holding out over me the formidable and
terrible judgment of Almighty God, I beseech you by the same Almighty
God to do this no more. For as yet we know not how any of us will
stand there. And Paul, the excellent preacher, says, Judge nothing
before the time, until the Lord come, who both will bring to light the
hidden things of darkness, and will make manifest the counsels of the
hearts (1 Cor. iv. 5). Yet this I briefly say, that, unworthy sinner
as I am, I rely more on the mercy of Jesus when He comes than on the
justice of your Piety. And there are many things that men are
ignorant of with regard to this judgment; for perhaps He will blame
what you praise, and praise what you blame. Wherefore among all these
uncertainties I return to tears only, praying that the same Almighty
God may both direct our most pious Lord with His hand and in that
terrible judgment find him free from all defaults. And may He make me
so to please men, if need be, as not to offend against His eternal
grace [1607] .

Footnotes

[1606] This may be an ironical allusion to something the Emperor had
said in his letter to Gregory.
[1607] For the circumstances referred to in this epistle, see Proleg.,
p. xix. It shews how outspoken Gregory could be, when greatly moved,
in addressing the Emperor, notwithstanding his accustomed deference.

Epistle XLI.

To Constantina Augusta.

Gregory to Constantina, &c.

Knowing how my most serene Lady thinks about the heavenly country and
the life of her soul, I consider that I should be greatly in fault
were I to keep silence on matters that ought to be represented to her
for the fear of God.

Having ascertained that there are many of the natives in the island of
Sardinia who still, after the evil custom of their race, practise
sacrifices to idols, and that the priests of the same island are
sluggish in preaching our Redeemer, I sent thither one of the bishops
of Italy, who with the co-operation of the Lord has brought many of
the natives to the faith. But he has reported to me a sacrilegious
proceeding, namely, that those in the island who sacrifice to idols
pay a bribe to the judge for license to do this. And, when some of
them had been baptized and had ceased sacrificing to idols, the same
payment had been exacted by this same judge of the island, even after
their baptism, which they had been previously accustomed to make for
leave to sacrifice to idols. And, when the aforesaid bishop found
fault with him, he replied that he had promised so large a suffragium
[1608] that he could not make it up except by aid from cases of this
kind. But the island of Corsica is oppressed by such an excessive
number of exactors and such a burden of exactions, that those who are
in it are hardly able to make up what is exacted except by selling
their children. Hence it ensues that the proprietors of this island,
deserting the pious republic, are forced to take refuge with that most
wicked nation of the Lombards. For what can they suffer from
barbarians harder or more cruel than being so straitened and squeezed
as to be compelled to sell their children? Moreover, in the island of
Sicily one Stephen, chartularius of the maritime parts, is said to
practise such illegalities and such oppressions, invading places that
belong to various persons, and without any legal process putting up
titles [1609] on properties and houses, that, if I wished to tell
every one of his doings that have come to my ears, I could not
accomplish the task in a large volume.

Let my most serene Lady look to all these things wisely, and assuage
the groans of the oppressed. For I suspect that these things have not
come to your most pious ears. For if they could have reached them,
they would by no means have continued until now. But they should be
represented now at a suitable time to our most pious lord, that he may
remove such and so great a burden of sin from his own soul, from the
empire, and from his sons. I know he will say that whatever is
collected from the aforesaid islands is transmitted to us for the
expenses of Italy. But in reply to this I suggest that, even though
less expenditure were bestowed on Italy, he should still rid his
empire of the tears of the oppressed. For perhaps, too, such great
expenditure in this land profits less than it might do because the
money for it is collected with some admixture of sin. Let therefore
our most serene Lords give orders that nothing be collected with sin.
And I know that, though less is given for the advantage of the
republic, the republic is thereby much aided. And though perhaps it
may be less aided by a less expenditure, yet it is better that we
should not live temporally, than that you should find any hindrance in
the way of eternal life. For consider what must be the feelings, what
the state of heart of parents, when they part with their children lest
they should be tormented. But how one ought to feel for the children
of others is well known to those who have children of their own. Let
it then suffice for me to have briefly represented these things, lest,
if your Piety were not to know what is being done in these parts, I
should suffer for the guilt of my silence before the strict judge.

Epistle XLII.

To Sebastian, Bishop.

Gregory to Sebastian, Bishop of Sirmium.

I have received the most sweet and pleasant letter of thy Fraternity,
which, though you are never absent from my heart, has nevertheless
made your Holiness as it were present with me bodily. But I beseech
Almighty God to protect you with His right hand, and to grant you a
tranquil life here, and, when it shall please Him, eternal rewards.
But I beg you, if you love me with that love wherewith you always
loved me when we were together, to pray for me more earnestly, that so
Almighty God may loose me from the bands of my sins, and make me to
stand free in His sight, released from the burden of this corruption.
For, however inestimable be the sweetness of the heavenly country for
drawing one towards it, yet there are many sorrows in this life to
impel us daily to the love of heavenly things. And these only please
me exceedingly from the very fact that they do not allow anything to
please me in this world.

For we can by no means describe, most holy brother, what we suffer in
this land at the hands of your friend, the lord Romanus [1610] . Yet
I may briefly say that his malice towards us has surpassed the swords
of the Lombards; so that the enemies who kill us seem kinder than the
judges of the republic, who by their malice, rapines, and deceits wear
us out with anxiety. And to bear at the same time the charge of
bishops and clergy, and also of monasteries and people, and to watch
anxiously against the plots of the enemy, and to be ever suspicious of
the deceitfulness and malice of the dukes; what labours and what
sorrows all this involves, your Fraternity may the more truly estimate
as you more purely love me who suffer these things.

Furthermore, while addressing you with the greeting that I owe you, I
inform you that it has come to my knowledge from the report of
Boniface the defensor, that our brother the most holy lord Anastasius
the patriarch [1611] has wished to commit to you the government of the
Church in one of his cities, and that you have refused your assent.
This your feeling and your wisdom I most gladly approve of, and
strongly commend; and I account you happy, and myself unhappy in
having consented at such a time as this to undertake the government of
the Church. If, however, by any chance, in condescension to your
brethren, and as being intent on works of mercy, you should ever
decide to consent to such a proposal, I beg you by no means to prefer
any one else's love to mine. For there are in the island of Sicily
Churches without bishops, and, if by the guidance of God you are
pleased to take the government of a Church, you will be able to do
this better near the threshold of the blessed apostle Peter, with his
aid. But if you are not so pleased, remain happily as you are, that
this resolution may continue in you; and pray for us unhappy ones.
Now may Almighty God keep you under His protection, in whatever place
it be His will that you should be, and bring you to heavenly rewards.

Footnotes

[1610] Romanus Patricius, the Exarch.
[1611] Viz. of Antioch.

Epistle XLIII.

To Eulogius and Anastasius, Bishops.

Gregory to Eulogius, Bishop of Alexandria, and Anastasius, Bishop of
Antioch.

When the excellent preacher says, As long as I am the apostle of the
Gentiles I will honour my ministry (Rom. xi. 13); saying again in
another place, We became as babes among you (1 Thess. ii. 7), he
undoubtedly shews an example to us who come after him, that we should
retain humility in our minds, and yet keep in honour the dignity of
our order, so that neither should our humility be timid nor our
elevation proud. Now eight years ago, in the time of my predecessor
of holy memory Pelagius, our brother and fellow-bishop John in the
city of Constantinople, seeking occasion from another cause, held a
synod in which he attempted to call himself Universal Bishop. Which
as soon as my said predecessor knew, he despatched letters annulling
by the authority of the holy apostle Peter the acts of the said synod;
of which letters I have taken care to send copies to your Holiness.
Moreover he forbade the deacon who attended us the most pious Lords
for the business of the Church to celebrate the solemnities of mass
with our aforesaid fellow-priest. I also, being of the same mind with
him, have sent similar letters to our aforesaid fellow-priest, copies
of which I have thought it right to send to your Blessedness, with
this especial purpose, that we may first assail with moderate force
the mind of our before-named brother concerning this matter, wherein
by a new act of pride, all the bowels of the Universal Church are
disturbed. But, if he should altogether refuse to be bent from the
stiffness of his elation, then, with the succour of Almighty God, we
may consider more particularly what ought to be done.

For, as your venerable Holiness knows, this name of Universality was
offered by the holy synod of Chalcedon to the pontiff of the Apostolic
See which by the providence of God I serve [1612] . But no one of my
predecessors has ever consented to use this so profane a title; since,
forsooth, if one Patriarch is called Universal, the name of Patriarch
in the case of the rest is derogated. But far be this, far be it from
the mind of a Christian, that any one should wish to seize for himself
that whereby he might seem in the least degree to lessen the honour of
his brethren. While, then, we are unwilling to receive this honour
when offered to us, think how disgraceful it is for any one to have
wished to usurp it to himself perforce.

Wherefore let not your Holiness in your epistles ever call any one
Universal, lest you detract from the honour due to yourself in
offering to another what is not due. Nor let any sinister suspicion
make your mind uneasy with regard to our most serene lords, inasmuch
as he fears Almighty God, and will in no way consent to do anything
against the evangelical ordinances, against the most sacred canons.
As for me, though separated from you by long spaces of land and sea, I
am nevertheless entirely conjoined with you in heart. And I trust
that it is so in all respects with your Blessedness towards me; since,
when you love me in return, you are not far from me. Hence we give
thanks the more to that grain of mustard seed (Matth. xiii. 31, 32),
for that from what appeared a small and despicable seed it has been so
spread abroad everywhere by branches rising and extending themselves
from the same root that all the birds of heaven may make their nests
in them. And thanks be to that leaven which, in three measures of
meal, has leavened in unity the mass of the whole human race (Matth.
xiii. 33); and to the little stone, which, cut out of the mountain
without hands, has occupied the whole face of the earth (Dan. ii. 35),
and which to this end everywhere distends itself, that from the human
race reduced to unity the body of the whole Church might be perfected,
and so this distinction between the several members might serve for
the benefit of the compacted whole.

Hence also we are not far from you, since in Him who is everywhere we
are one. Let us then give thanks to Him who, having abolished
enmities, has caused that in His flesh there should be in the whole
world one flock, and one sheepfold under Himself the one shepherd; and
let us be ever mindful how the preacher of truth admonishes us,
saying, Be careful to keep the unity of the spirit in the bond of
peace (Ephes. iv. 3), and, Follow peace with all men, and holiness,
without which no man shall see God (Hebr. xii. 14). And he says also
to other disciples, If it be possible, as much as lieth in you, having
peace with all men (Rom. xii. 18). For he sees that the good cannot
have peace with the bad; and therefore, as ye know, he premised, If it
be possible.

But, because peace cannot be established except on two sides, when the
bad fly from it, the good ought to keep it in their inmost hearts.
Whence also it is admirably said, As much as lieth in you; meaning
that it should remain in us even when it is repelled from the hearts
of evil men. And such peace we truly keep, when we treat the faults
of the proud at once with charity and with persistent justice, when we
love them and hate their vices. For man is the work of God; but vice
is the work of man. Let us then distinguish between what God and what
man has made, and neither hate the man on account of his error nor
love the error on account of the man.

Let us then with united mind attack the evil of pride in the man, that
from his enemy, that is to say his error, the man himself may first be
freed. Our Almighty Redeemer will supply strength to charity and
justice; He will supply to us, though placed far from each other, the
unity of His Spirit; even He by whose workmanship the Church, having
been constructed as it were after the manner of the ark with the four
sides of the world, and bound together with the compacture of
incorruptible planks and the pitch of charity, is disturbed by no
opposing winds, by the swelling of no billow coming from without.

But inasmuch as, with His grace steering us, we ought to seek that no
wave coming upon us from without may throw us into confusion, so ought
we to pray with all our hearts, dearest brethren, that the right hand
of His providence may draw out the accumulation of internal bilgewater
within us. For indeed our adversary the devil, who, in his rage
against the humble, as a roaring lion walketh about seeking whom he
may devour (1 Pet. v. 8), no longer, as we perceive, walks about the
folds but so resolutely fixes his teeth in certain necessary members
of the Church that, unless with the favour of the Lord, the heedful
crowd of shepherds unanimously run to the rescue, no one can doubt
that he will soon tear all the sheepfold; which God forbid. Consider,
dearest brethren, who it is that follows close at hand, of whose
approach such perverse beginnings are breaking out even in priests.
For it is because he is near of whom it is written, He is king over
all the sons of pride (Job xli. 25)--not without sore grief I am
compelled to say it--that our brother and fellow-bishop John,
despising the Lord's commands, apostolical precepts, and rules of
Fathers, attempts through elation to be his forerunner in name.

But may Almighty God make known to your Blessedness with what sore
groaning I am tormented by this consideration; that he, the once to me
most modest man, he who was beloved of all, he who seemed to be
occupied in alms, deeds, prayers, and fastings, out of the ashes he
sat in, out of the humility he preached, has grown so boastful as to
attempt to claim all to himself, and through the elation of a pompous
expression to aim at subjugating to himself all the members of Christ,
which cohere to one Head only, that is to Christ. Nor is it
surprising that the same tempter who knows pride to be the beginning
of all sin, who used it formerly before all else in the case of the
first man, should now also put it before some men at the end of
virtues, so as to lay it as a snare for those who to some extent
seemed to be escaping his most cruel hands by the good aims of their
life, at the very goal of good work, and as it were in the very
conclusion of perfection.

Wherefore we ought to pray earnestly, and implore Almighty God with
continual supplications, that He would avert this error from that
man's soul, and remove this mischief of pride and confusion from the
unity and humility of the Church. And with the favour of the Lord we
ought to concur, and make provision with all our powers, lest in the
poison of one expression the living members in the body of Christ
should die. For, if this expression is suffered to be allowably used,
the honour of all patriarchs is denied: and while he that is called
Universal perishes per chance in his error, no bishop will be found to
have remained in a state of truth.

It is for you then, firmly and without prejudice, to keep the Churches
as you have received them, and not to let this attempt at a diabolical
usurpation have any countenance from you. Stand firm; stand secure;
presume not ever to issue or to receive writings with the falsity of
the name Universal in them. Bid all the bishops subject to your care
abstain from the defilement of this elation, that the Universal Church
may acknowledge you as Patriarchs not only in good works but also in
the authority of truth. But, if perchance adversity is the
consequence, we ought to persist unanimously, and show even by dying
that in case of harm to the generality we do not love anything of our
own especially. Let us say with Paul, To me to live is Christ, and to
die is gain (Philip. i. 21). Let us hear what the first of all
pastors says; If ye suffer anything for righteousness' sake, happy are
ye (1 Pet. iii. 14). For believe me that the dignity which we have
received for the preaching of the truth we shall more safely
relinquish than retain in behalf of the same truth, should case of
necessity require it. Finally, pray for me, as becomes your most dear
Blessedness, that I may shew forth in works what I am thus bold to say
to you.

Footnotes

[1612] Cf. V. 18, and note.

Epistle XLVIII.

To Andrew, Scholasticus [1613] .

Gregory to Andrew, &c.

We have been desirous of carrying out the wish of the most excellent
the lord Patrician as to the person of Donatus, the archdeacon; but,
seeing that it is very dangerous to the soul to lay hands on any one
rashly, we took care to examine by a thorough investigation into his
life and deeds. And, since many things have been discovered, as we
have written to the said lord Patrician, which remove him far from the
episcopate, we, fearing the judgment of God, have not thought fit to
consent to his ordination. But neither have we presumed to ordain
John, the presbyter, who is ignorant of the psalms, since this
circumstance certainly shewed him to be too little in earnest about
himself. These, then, being excluded, when we had urged the parties
to choose some one from among their own people [1614] , and they
declared that they had no one fit for this office, and when we
together with them were the more distressed, they at length, with one
common voice and consent, repeatedly solicited our venerable brother
the presbyter Marinianus, who they learnt had been associated with me
for a long time in a monastery. He, shrinking from the office, was at
last, by various means, with difficulty persuaded to give assent to
their petition. And, since we were well acquainted with his life, and
knew him to be solicitous in winning souls, we did not delay his
ordination. Let, therefore, your Glory receive him as is becoming,
and extend to his newness the aid of your succour. For to all, as you
know, newness in any office whatever is very trying. But I have great
confidence that Almighty God, who has vouchsafed to put him over His
flock, will both stimulate him to give heed to what is inward, and
comfort him with the loving-kindness of His grace for administering
what is outward. But, inasmuch as, after his long enjoyment of quiet,
his newness, as we have before said, will without doubt expose him to
perturbation, I beg that, when he shall come to you flying from the
whirlwinds of secular storms, he may always find in your heart a haven
of rest, and be cheered by the boon of your charity. But you will
soon learn how much you will find yourselves able to agree; for he
comes unwillingly to the episcopate [1615] .

Footnotes

[1613] On the term "Scholasticus," see V. 36, note 9. It appears from
this and other epistles that persons thus designated were addressed as
"Gloria vestra." The "Patrician" mentioned in this letter as having
recommended the Archdeacon Donatus to succeed John as Archbishop of
Ravenna, was Romanus Patricius, Exarch of Italy, who died a.d. 598.
He is often addressed or referred to in the Epistles. See Index.
[1614] See above V. 23.
[1615] For subsequent notices of Marinianus, see Index.

Epistle XLIX.

To Leander, Bishop.

Gregory to Leander, Bishop of Hispalis (Seville).

With what ardour I am athirst to see thee thou readest in the tables
of thine own heart, since thou lovest me exceedingly. But since I
cannot see thee, separated as thou art from me by long tracts of
country, I have done what charity towards thee dictated, namely to
transmit to thy Holiness, on the arrival here of our common son
Probinus the presbyter, the book of Pastoral Rule, which I wrote at
the commencement of my episcopate, and the books which thou knewest I
had already composed on the exposition of the blessed Job. Some
sheets indeed of the third and fourth parts of that work I have not
sent to thy Charity, having already given those sheets only of the
said parts to monasteries. These, then, which I send let thy Holiness
earnestly peruse, and more earnestly deplore my sins, lest it be to my
more serious blame that I am seen as it were to know what I omit to
do. But with how great tumults of business I am oppressed in this
Church the very brevity of my epistle will signify to thy Charity,
seeing that I say so little to him whom more than all I love.

Epistle LII.

To John, Archbishop.

Gregory to John, Archbishop of the Corinthians.

The equity and solicitude of Secundinus our brother and fellow-bishop,
which had been well known to us of old, is shewn also by the tenor of
your letters. In this matter he has greatly pleased us, and made us
glad, in that in the cause of Anastasius [1616] , once bishop, which
we charged him to enquire into, he has both exercised his vigilance
diligently and judged the crimes that were discovered as justice
required, and as was right. But in all these things we return thanks
to Almighty God for that, when certain accusers held back, He brought
the truth to his knowledge, lest the originator of such great crimes
should escape detection. But seeing that, in the sentence wherein it
is evident that the above-named Anastasius has been justly condemned
and deposed, our above-named brother and fellow-bishop has visited the
offence of certain persons in such a manner as to reserve them for our
judgment, we therefore have seen fit to signify by this present
epistle what is to be held to and observed concerning them.

As to Paul the deacon then, the bearer of these presents, although his
fault is exceedingly to his shame and discredit--namely, that deluded
by promises, he held back from accusation of his late bishop who has
been lately deposed, and that, in the eagerness of cupidity, he
consented, against his own soul, to keep silence rather than declare
the truth--yet, since it befits us to be more kind than strict, we
pardon him this fault, and decide that he is to be received again into
his rank and position. For we believe that the affliction which he
has endured since the time of the sentence being pronounced may
suffice for the punishment of this fault. But as to Euphemius and
Thomas, who received sacred orders for relinquishing their accusation,
it is our will that they be deprived of these sacred orders, and,
having been deposed from them, so continue; and we decree that they
shall never, under any pretext or excuse, be restored to sacred
orders. For it is in the highest degree improper, and contrary to the
rule of ecclesiastical discipline, that they should enjoy the dignity
which they have received, not for their merits, but as the reward of
wickedness. Yet, inasmuch as it is fit for us to incline to mercy
more than to strict justice, it is our will that the same Euphemius
and Thomas be restored to the rank and position, but to that only,
from which they had been promoted to sacred orders, and receive during
all the days of their life the stipends of these positions, as they
had been before accustomed. Further, as to Clematius the reader, I
appoint, from a like motive of benignity, that he is to be restored to
his rank and position. To all these also, that is, to Paul the
deacon, to Euphemius, Thomas, and Clematius, let your Fraternity take
care to supply their emoluments, according to the rank and position in
which each of them is, as each has been accustomed to receive them,
from this present thirteenth indiction without any diminution.
Inasmuch, therefore, as the above-named Paul the deacon asserts that
he expended much for the advantage of your Church, and desires to be
aided by the succour of your Fraternity for recovery of the same, we
exhort that, if this is so, you should concur with him in all possible
ways, and support him with your aid, for recovering what he has given,
since no reason allows that he should unjustly suffer loss in what he
has expended for the advantage of the generality. Furthermore, let
your Fraternity restore without delay the three pounds of gold which,
at the instance of our above-named brother and fellow-bishop
Secundinus, it appears that the said Paul the deacon gave for the
benefit of your Church, lest (which God forbid) you should seem to
burden him, not reasonably, but out of mere caprice.

Footnotes

[1616] Anastasius, bishop of the Metropolitan See of Corinth, had been
deposed for some serious crime, the nature of which is not mentioned,
Secundinus, bishop of some other see, having apparently been
commissioned by Gregory to investigate the charges against him. John,
to whom this letter is addressed had now succeeded him. See also Epp.
LVII., LVIII.

Epistle LIII.

To Virgilius, Bishop.

Gregory to Virgilius, Bishop of Arelate (Arles).

O how good is charity, which through an image in the mind exhibits
what is absent as present to ourselves, through love unites what is
divided, settles what is confused, associates things that are unequal,
completes things that are imperfect! Rightly does the excellent
preacher call it the bond of perfectness; since, though the other
virtues indeed produce perfectness, yet still charity binds them
together so that they can no longer be loosened from the heart of one
who loves. Of this virtue, then, most dear brother, I find thee to be
full, as both those who came from the Gallican parts and the words
also of thy letter addressed to me testify to me of thee.

Now as to thy having asked therein, according to ancient custom, for
the use of the pallium and the vicariate of the Apostolic See, far be
it from me to suspect that thou hast sought eminence of transitory
power, or the adornment of external worship, in our vicariate and in
the pallium. But, since it is well known to all whence the holy faith
proceeded in the regions of Gaul, when your Fraternity asks for a
repetition of the old custom of the Apostolic See, what is it but that
a good offspring reverts to the bosom of its mother? [1617]With
willing mind therefore we grant what has been asked for, lest we
should seem either to withdraw from you anything of the honour due to
you, or to have despised the petition of our most excellent son king
Childebert. But the present state of things requires the greater
earnestness, that with increase of dignity solicitude also may
advance, and watchfulness in the custody of others may grow, and the
merits of your life may serve as an example to your subjects, and that
your Fraternity may never seek your own through the dignity accorded
you, but the gains of the heavenly country. For you know what the
blessed apostle says, groaning, For all seek their own, not the things
which are Jesus Christ's (Philip. ii. 21).

For I have learnt from information given me by certain persons that in
the parts of Gaul and Germany no one attains to holy orders except for
a consideration given. If this is so, I say it with tears, I declare
it with groans, that, when the priestly order has fallen inwardly,
neither will it be able to stand outwardly for long. For we know from
the Gospel what our Redeemer in person did; how He went into the
temple, and overthrew the seats of them that sold doves (Matth. xxi.
12). For to sell doves is to receive a temporal consideration for the
Holy Spirit, whom, being consubstantial with Himself, God Almighty
gives to men through the imposition of hands. From which evil what
follows is already intimated. For of those who presumed to sell doves
in the temple of God the seats fell by God's judgment.

And in truth this transgression is propagated with increase among
subordinates. For he who is promoted to any sacred order for a price,
being already corrupted in the very root of his advancement, is the
more ready to sell to others what he has bought. And where is that
which is written, Freely ye have received, freely give (Matth. x. 8)?

And, seeing that the simoniacal heresy was the first to arise against
the holy Church, why is it not considered, why is it not seen, that
whoso ordains any one for money, causes him in advancing him, to
become a heretic?

Another very detestable thing has also been reported to us; that some
persons, being laymen, through desire of temporal glory, are tonsured
on the death of bishops, and all at once are made priests. In such
cases it is already known what manner of man he is who attains to
priesthood, passing suddenly from a lay estate to sacred leadership.
And one who has never served as a soldier fears not to become a leader
of the religious [1618] . How is that man to preach who has perhaps
never heard any one else preach? Or how shall he correct the ills of
others who has never yet bewailed his own? And, where Paul the
apostle prohibits a neophyte from coming to sacred orders, we are to
understand that, as one was then called a neophyte who had been newly
planted in the faith, so we now reckon among neophytes one who is
still new in holy conversation.

Moreover, we know that walls after being built, are not made to carry
a weight of timber till they are dried of the moisture of their
newness, lest, if a weight be put on them before they are settled, it
bear down the whole fabric together to the ground. And, when we cut
trees for a building, we wait for the moisture of their greenness to
be first dried out, lest, if the weight of the fabric is imposed on
them while still fresh, they be bent from their very newness, and be
the sooner broken and fall down from having been elevated
prematurely. Why, then, is not this scrupulously seen to among men,
which is so carefully considered even in the case of timber and
stones?

On this account your Fraternity must needs take care to admonish our
most excellent son king Childebert that he remove entirely the stain
of this sin from his kingdom, to the end that Almighty God may give
him the greater recompense with Himself as He sees him both love what
He loves and shun what He hates.

And so we commit to your Fraternity, according to ancient custom,
under God, our vicariate in the Churches which are under the dominion
of our most excellent son Childebert [1619] , with the understanding
that their proper dignity, according to primitive usage, be preserved
to the several metropolitans. We have also sent a pallium for thy
Fraternity to use within the Church for the solemnization of mass
only. Further, if any one of the bishops should by any chance wish to
travel to any considerable distance, let it not be lawful for him to
remove to other places without the authority of thy Holiness. If any
question of faith, or it may be relating to other matters, should have
arisen among the bishops, which cannot easily be settled, let it be
ventilated and decided in an assembly of twelve bishops. But, if it
cannot be decided after the truth has been investigated, let it be
referred to our judgment.

Now may Almighty God keep you under His protection, and grant unto you
to preserve by your behaviour the dignity that you have received.
Given the 12th day of August, Indiction 13.

Footnotes

[1617] Gregory here asserts the view of his day, which after his
manner he takes for granted that Gaul had derived its Christianity
from Rome. Similarly, long before him, pope Zosimus (417-418),
writing to the bishops of Gaul in support of the jurisdiction over
them of Patroclus of Arles, speaks of such jurisdiction being of
ancient right, derived from Trophimus having been sent from Rome as
first bishop of Arles, and all Gaul having received the stream of
faith from that fountain. Gregory of Tours (Hist. Franc. i. 28),
referring to Passio S. Saturnini Episc. Solos., speaks of seven
missionary bishops having been sent from Rome to Gaul "Decio et Grato
consulibus," i.e. a.d. 250, including Trophimus, who is said to have
founded the see of Arles. But the see of Arles must have existed
before the date assigned, since it appears from Cyprian (Ep. VI. 7),
that in 254 Marcian had long been its bishop. And generally, the
well-known differences of the Gallican liturgy and usages from the
Roman, to which pope Gregory himself alludes in his letter to
Augustine (XI. 64), as well as Irenæus of Lyons, in the second
century, being said to have been a disciple of Polycarp points to an
Asiatic rather than Roman origin of the Church in Gaul.
[1618] Religiosorum. The appellation is applied to persons generally
who gave themselves to a religious life, including monks, nuns,
dedicated virgins, and the like. It must be here taken to include the
clergy.
[1619] Childebert II., the son of Sigebert I. and Brunechild, was at
this time the ruler of nearly all the dominions of the Franks in
Gaul. Having been proclaimed by the Austrasian nobles king of
Austrasia on the death of his father, a.d. 575, he acquired also
Burgundy on the death of his uncle Guntramn in 593. These kingdoms at
this time comprised by far the greatest part of Gaul, the kingdom of
what was called Neustria under Clotaire II. including only a small
territory on the north-west coast.

Epistle LIV.

To all the Bishops of the Kingdom of Childebert.

Gregory to all the Bishops of Gaul who are under the kingdom of
Childebert [1620] .

To this end has the provision of the divine dispensation appointed
that there should be diverse degrees and distinct orders, that, while
the inferiors shew reverence to the more powerful and the more
powerful bestow love on the inferiors, one contexture of concord may
ensue of diversity, and the administration of all several offices may
be properly borne. Nor indeed could the whole otherwise subsist;
unless, that is, a great order of differences of this kind kept it
together. Further, that creation cannot be governed, or live, in a
state of absolute equality we are taught by the example of the
heavenly hosts, since, there being angels and also archangels, it is
manifest that they are not equal; but in power and rank, as you know,
one differs from another. If then among these who are without sin
there is evidently this distinction, who of men can refuse to submit
himself willingly to this order of things which he knows that even
angels obey? For hence peace and charity embrace each other mutually,
and the sincerity of concord remains firm in the reciprocal love which
is well pleasing to God.

Since, then, each single duty is then salubriously fulfilled when
there is one president who may be referred to, we have therefore
perceived it to be opportune, in the Churches that are under the
dominion of our most excellent son king Childebert, to give our
vicariate jurisdiction, according to ancient custom, to our brother
Virgilius, bishop of the city of Arelate, to the end that the
integrity of the catholic faith, that is of the four holy synods, may
be preserved under the protection of God with attentive devotion, and
that, if any contention should by chance arise among our brethren and
fellow-priests, he may allay it by the rigour of his authority with
discreet moderation, as representing the Apostolic See. We have also
charged him that, if such a dispute should arise in any cases as to
require the presence of others, he should assemble our brethren and
fellow-bishops in competent number, and discuss the matter
salubriously with due regard to equity, and decide it with canonical
integrity. But if a contention (which may the Divine power avert)
should happen to arise on matters of faith, or any business come up
about which there may perchance be serious doubt, and he should be in
need of the judgment of the Apostolic See in place of his own
greatness, we have directed him that, having diligently enquired into
the truth, he should take care to bring the question under our
cognizance by a report from himself, to the end that it may be
terminated by a suitable sentence so as to remove all doubt.

And, since it is necessary that the bishops should assemble at
suitable times for conference before him to whom we have granted our
vicariate jurisdiction as often as he may think it, we exhort that
none of you presume to be disobedient to his orders, or defer
attending the general conclave, unless perchance bodily infirmity
should prevent any one, or a just excuse in any case should allow his
absence. Yet let such as are unavoidably prevented from attending the
synod send a presbyter or a deacon in their stead, to the end that the
things that, with the help of God, may be decided by our vicar, may
come to the knowledge of him who is absent by a faithful report
through the person whom he had sent, and be observed with unshaken
steadfastness, and that there be no occasion of excuse for daring to
violate them.

About this also we take the precaution of warning you, that none of
you may attempt in any way to depart to places at any great distance
without the authority of our aforesaid brother and fellow-bishop
Virgilius, knowing that the orders of our predecessors, who granted
vicariate jurisdiction to his predecessors, undoubtedly lay this down.

Furthermore, we exhort that each one of you give careful attention to
his own office, so that he who desires to receive the reward promised
for feeding the sheep may guard the flock committed to him with
carefulness and prayer, lest the prowling wolf should invade and tear
the sheep entrusted to him, and there should be in the retribution
punishment instead of reward. We hope, therefore, most dear brethren,
and we entreat Almighty God with all our prayers, that He would make
you to be fervent more and more in the constancy of His love, and
grant you especially to be retained in the peace of the Church, and in
agreement together.

It has been reported to us that some are promoted to sacred orders
through simoniacal heresy; and we have ordered our above-written
brother and fellow-bishop Virgilius that this must be altogether
prohibited; and, that your Fraternity may know and studiously observe
this, our letter to him is to be read in your presence. Given the
12th day of August, Indiction 13.

Footnotes

[1620] See preceding Epistle, note 9.

Epistle LV.

To King Childebert.

Gregory to Childebert, king of the Franks [1621] .

The letter of your Excellency has made us exceedingly glad, testifying
as it does that you are careful, with pious affection, of the honour
and reverence due to priests. For you thus shew to all that you are
faithful worshippers of God, while you love His priests with the
acceptable veneration that is due to them, and hasten with Christian
devotion to do whatever may advance their position. Whence also we
have received with pleasure what you have written, and grant what you
desire with willing mind; and accordingly we have committed, with the
favour of God, our vicariate jurisdiction to our brother Virgilius,
bishop of the city of Arelate, according to ancient custom and your
Excellency's desire; and have also granted him the use of the pallium,
as has been the custom of old.

But, inasmuch as some things have been reported to us which greatly
offend Almighty God, and confound the honour and reverence due to the
priesthood, we beg that they may be in every way amended with the
support of the censure of your power, lest, while headstrong and
perverse doings run counter to your devotion, your kingdom, or your
soul (which God forbid) be burdened by the guilt of others.

Further, it has come to our knowledge that on the death of bishops
some persons from being laymen are tonsured, and mount to the
episcopate by a sudden leap. And thus one who has not been a disciple
is in his inconsiderate ambition made a master. And, since he has not
learned what to teach, he bears the office of priesthood only in name;
for he continues to be a layman in speech and action as before. How,
then, is he to intercede for the sins of others, not having in the
first place bewailed his own? For such a shepherd does not defend,
but deceives, the flock; since, while he cannot for very shame try to
persuade others to do what he does not do himself, what else is it but
that the Lord's people remains a prey to robbers, and catches
destruction from the source whence it ought to have had a great
support of wholesome protection? How bad and how perverse a
proceeding this is let your Excellency's Highness consider even from
your own administration of things. For it is certain that you do not
put a leader over an army unless his work and his fidelity have first
been apparent; unless the virtue and industry of his previous life
have shewn him to be a fit person. But, if the command of an army is
not committed to any but men of this kind, it is easily gathered from
this comparison of what sort a leader of souls ought to be. But it is
a reproach to us, and we are ashamed to say it, that priests snatch at
leadership who have not seen the very beginning of religious warfare.

But this also, a thing most execrable, has been reported to us as
well: that sacred orders are conferred through simoniacal heresy,
that is for bribes received. And, seeing that it is exceedingly
pestiferous, and contrary to the Universal Church, that one be
promoted to any sacred order not for merit but for a price, we exhort
your Excellency to order so detestable a wickedness to be banished
from your kingdom. For that man shows himself to be thoroughly
unworthy of this office, who fears not to buy the gift of God with
money, and presumes to try to get by payment what he deserves not to
have through grace.

These things, then, most excellent son, I admonish you about for this
reason, that I desire your soul to be saved. And I should have
written about them before now, had not innumerable occupations stood
in the way of my will. But now that a suitable time for answering
your letter has offered itself, I have not omitted what it was my duty
to do. Wherefore, greeting your Excellency with the affection of
paternal charity, we beg that all things which we have enjoined on our
above-named brother and fellow-bishop to be done and observed, may be
carried out under the protection of your favour, and that you allow
them not to be in any way upset by the elation or pride of any one.
But, as they were observed by his predecessor under the reign of your
glorious father, so let them be observed now also, by your aid, with
zealous devotion. It is right, then, that we should thus have a
return made to us; and that, as we have not deferred fulfilling your
will, so you too, for the sake of God and the blessed Peter, Prince of
the apostles, should cause our ordinances to be observed in all
respects; that so your Excellency's reputation, praiseworthy and
well-pleasing to God, may extend itself all around. Given the 12th
day of August, Indiction 13.

Footnotes

[1621] See Ep. LIII., note 9.

Epistle LVI.

To Marinianus, Bishop.

Gregory to Marinianus, Bishop of Ravenna.

Moved by the benevolence of the Apostolical See and the order of
ancient custom, we have thought fit to grant the use of the pallium to
thy Fraternity, who art known to have undertaken the office of
government in the Church of Ravenna [1622] . And remember thou to use
it in no other way but in the proper Church of thy city, when the sons
(i.e. laity) have been already dismissed, as thou art proceeding from
the audience chamber [1623] to celebrate the sacred solemnities of
mass; but, when mass is finished, thou wilt take care to lay it by
again in the audience chamber. But outside the Church, we do not
allow thee to use it any more, except four times in the year, in the
litanies which we named to thy predecessor John; giving thee at the
same time this admonition; that, as through the Lord's bounty thou
hast obtained from us the use of an adornment of this kind to the
honour of the priestly office, so thou strive to adorn also the office
undertaken by thee to the glory of Christ with probity of manners and
of deeds. For thus wilt thou be conspicuous for two adornments
answering to each other, if with such a vesture of the body as this
the good qualities also of thy soul agree. For all privileges also
which appear evidently to have been formerly granted to thy Church we
confirm by our authority, and decree that they continue inviolate.

Footnotes

[1622] With regard to the use of the pallium claimed by, and allowed
to, John, the preceding bishop of Ravenna, see III. 56, 57; V. 11,
15. For further contentions with Marinianus on the subject, see VI.
34, 61.
[1623] Salutatario: called in previous letters to Archbishop John,
secretarium. See III. 56, note 2.

Epistle LVII.

To John, Bishop.

Gregory to John, Bishop of the Corinthians

Now that our God, from whom nothing is hidden, having cast out an
atrocious plague of pollution from the government of His Church [1624]
, has been pleased to advance you to the rule thereof, there is need
of anxious precaution on your part that the Lord's flock, after the
wounds and various evils inflicted by its former shepherd, may find
consolation and wholesome medicine in your Fraternity. Thus, then,
let the hand of your action wipe away the stain of the previous
contagion, so as to suffer no traces even to remain of that execrable
wickedness.

Let, therefore, your solicitude towards your subjects be worthy of
praise. Let discipline be exhibited with gentleness. Let rebuke be
with discernment. Let kindness mitigate wrath; let zeal sharpen
kindness: and let one be so seasoned with the other that neither
immoderate punishment afflict more than it ought, nor again laxity
impair the rectitude of discipline. Let the conduct of your
Fraternity be a lesson to the people committed to you. Let them see
in you what to love, and perceive what to make haste to imitate. Let
them be taught how to live by your example. Let them not deviate from
the straight course through your leading; let them find their way to
God by following you; that so thou mayest receive as many rewards from
the Saviour of the human race as thou shalt have won souls for Him.
Labour therefore, most dear brother, and so direct the whole activity
of thy heart and soul, that thou mayest hereafter be counted worthy to
hear, Well done, thou good and faithful servant: enter thou into the
joy of thy Lord (Matth. xxv. 21).

As you requested in your letter which we received through our brother
and fellow-bishop Andrew, we have sent you the pallium, which it is
necessary that you should so use as your predecessors, by the
allowance of our predecessors, are proved to have used it.

Furthermore, it has come to our ears that in those parts no one
attains to any sacred order without the giving of a consideration. If
this, is so, I say with tears, I declare with groans, that, when the
priestly order has fallen inwardly, neither will it stand long
outwardly. For we know from the Gospel what our Redeemer in person
did; how He went into the temple, and overthrew the seats of them that
sold doves (Matth. xxi. 12). For to sell doves is to receive a
temporal consideration for the Holy Spirit, whom, being consubstantial
with Himself, Almighty God gives to men through imposition of hands.
And what follows from this evil, as I have said before, is intimated;
for the seats of those who presumed to sell doves in the temple of God
fell by the judgment of God. And in truth this transgression is
propagated with increase among subordinates. For one who attains to a
sacred dignity tainted in the very root of his promotion is himself
the more prepared to sell to others what he has bought. And where
then is that which is written, Freely ye have received; freely give
(Matth. x. 8)? And, since the simoniacal heresy was the first to
arise against holy Church, why is it not considered, why is it not
seen, that whosoever ordains any one for a price in promoting him
causes him to become a heretic? Seeing, then, that the holy universal
Church utterly condemns this most atrocious wickedness, we exhort your
Fraternity in all ways to repress, with all the urgency of your
solicitude, this so detestable and so huge a sin in all places that
are under you. For, if we shall perceive anything of the kind to be
done henceforth, we will correct it, not with words, but with
canonical punishment; and we shall begin to have a different opinion
of you; which ought not so to be.

Further, your Fraternity knows that formerly the pallium was not given
except for a consideration received. But, since this was incongruous,
we held a council before the body of the blessed Peter, Prince of the
apostles, and forbade under a strict interdiction the receiving of
anything, as well for this as for ordinations.

It is your duty then, that neither for a consideration, nor for favour
or the solicitation of certain persons, you consent to any persons
being advanced to sacred orders. For it is a grave sin, as we have
said, and we cannot suffer it to continue without reproof.

I delayed receiving the above named Andrew, our brother and
fellow-bishop, because by the report of our brother and fellow-bishop
Secundinus we learnt that he had forged letters, as to himself from
us, in the proceedings against John of Larissa [1625] . And, unless
your goodness had induced us, we would on no account have received
him. Given the 15th day of the month of August, Indiction 13.

Footnotes

[1624] See above, V. 52, and Ep. LVIII., below.
[1625] See III. 6, 7.

Epistle LVIII.

To all the Bishops throughout Helladia [1626] .

Gregory to all bishops constituted in the province of Helladia.

I return thanks with you, dearest brethren, to Almighty God, who has
caused the hidden sore which the ancient enemy had introduced to come
to the knowledge of all, and has cut it away by a wholesome incision
from the body of His Church. Herein we have cause both to rejoice and
to mourn; to rejoice, that is, for the correction of a crime, but to
mourn for the fall of a brother. But, since for the most part the
fall of one is wont to be the safeguard of another, whosoever fears to
fall, let him give heed to this, that he afford no way of approach to
the enemy, nor think that deeds done lie hidden. For the Truth
proclaims, There is nothing hidden that shall not be revealed (Matth.
x. 26). For this voice is already the herald of our doings, and He
himself, being witness, brings in all ways to public view what is done
in secret. And who may strive to hide his deeds before Him Who is
both their witness and their judge? But, since sometimes, when one
thing is attended to, another is not guarded against, it behoves every
one to be watchful against all the snares of the enemy, lest, while he
conquers in one point he be vanquished in another. For an earthly
enemy too, when he desires to invade fortified places, thus employs
the art of warfare. For indeed he lays ambushes latently; but shews
himself as though entirely bent on the storming of one place, so that,
while there is a running together for defence of that place where the
danger is imminent, other places about which there is no suspicion may
be taken. And the result is, that he who, when perceived, was
repulsed by the valour of his opponent, obtains by stealth what he
could not obtain by fighting. But, since in all these things there is
need of the aid of divine protection, let every one of us cry to the
Lord with the voice of the heart, saying, Lord, remove not Thy help
far from me; Look Thou to my defence (Ps. xxi. 20) [1627] . For it is
manifest that, unless He Himself should help, and defend those who cry
to Him, our enemy cannot be vanquished.

Furthermore, know ye that, having received the letter of your Charity
through Andrew our brother and fellow-bishop, we have transmitted the
pallium to John our brother, the bishop of the Corinthians; whom it is
by all means fitting that you should obey, especially as the order of
ancient custom claims this, and his good qualities, to which you
yourselves bear testimony, invite it. For from the account given me
by certain persons I have learnt that in those parts no one attains to
any sacred order without the giving of a consideration. If this is
so, I say with tears, I declare with groans, that, when the priestly
order has fallen inwardly, neither will it be able to stand long
outwardly. For we know from the Gospel what our Redeemer did in
person; how He went into the temple, and overthrew the seats of them
that sold doves. For in truth to sell doves is to receive a temporal
consideration for the Holy Spirit, whom, being consubstantial with
Himself, Almighty God gives to men through imposition of hands. And,
as I have said before, what follows from this evil is intimated; for
the seats of them that presumed to sell doves in the temple of God
fell by God's judgment. And in truth this transgression is propagated
with increase among subordinates. For he who is advanced to a sacred
order already tainted in the very root of his promotion is himself
more prepared to sell to others what he has bought. And where is that
which is written, Freely ye have received; freely give (Matth. x. 8)?
And, since the simoniacal heresy was the first to arise against the
holy Church, why is it not considered, why is it not seen, that
whosoever ordains any one for a price in promoting him causes him to
become a heretic? And so we exhort that none of you suffer this to be
done any more; or dare to promote any to sacred orders for the favour
or supplication of any person, except such a one as the character of
his life and actions has shewn to be worthy. For, if we should
perceive the contrary in future, know ye that it will be repressed
with strict and canonical punishment. Given on the 15th day of the
month of August, Indiction 13.

Footnotes

[1626] Meaning, we may suppose, the province of Achaia, of which
Corinth was the metropolis.
[1627] In English Bible, xxii.